/^^/r NOTICE TO SUBSCRIBERS. MESSRS. CLARK have now the very great pleasure of pub- lishing the final issue of the Ante-Nicene Series : — The Completion of Origen against Celsus; and Early Liturgies ; with Fragments not hitherto given. They are thankful for the support they have received in a very arduous undertaking ; and they take this opportunity of acknow- ledging the great services of the Editors, whose learning has recommended the Series to Scholars, whilst their fairness and impartiality have been admitted by men of all shades of opinion. An Index Volume to the whole Series is in active prepara- tion, and will be a most useful addition to its value. It will be published at a very moderate price, and it is particularly re- quested that those who desire it will send their names as soon as possible to the Publishers. Messrs. Clark regret that they have received very little encouragement to publish the Homilies of Origen ; but they are still open to the consideration of the matter if sufficient sup- port can be obtained. They trust that the Subscribers to the Ante-Nicene Series will continue their subscription to the Works of St. Augustine, of which four volumes are now ready, viz. : — The City of God. In Two Volumes. Writings in connection with the Donatist Contro- versy. One Volume. The Anti-Pelagian Writings of Augustine. Vol. I. They are glad to announce as in contemplation a uniform trans- lation of the Works of Chrysostom. ANTE-NICENE CHRISTIAN LIBRAtRY: TRANSLATIONS OF THE WRITINGS OF THE FATHERS DOWN TO A.D. 335. EDITED BY THE REV. ALEXANDER ROBERTS, D.D., JAMES DONALDSON. LL.D. VOL. XXIV. EAELY LITUEGIES AND OTHER DOCUMENTS. EDINBURGH: T. k T. CLARK, 3 8, GEORGE STREET. MDCCCLXXIL PItlNTED BY MUr.RAY AND GIBB, FOR T. & T. CLARK, EDINBUEGH. LONDON, .... HAMILTON, ADAMS, AND CO. DUBLIN, .... JOHN ROBERTSON AND CO. NEW YORK, . . . C. SCRIBNER AND CO. LITUEGIES AND OTHER DOCUMENTS OF THE ANTE-NICENE PERIOD. EDINBUEGH: T. & T. CLAEK, 38, GEORGE STEEET. MDCCCLXXII. f'^r\f\^-^ 4 f L^ The Liturgy of St. James lias beeu translated by William Macdonald, JI.A. ; that of the Evangelist Mark by George Ross Merky, B.A. ; and that of the Holy Apostles by Dr. Donaldson. I r? -' r i L /^ / Id 7^ CONTENTS. EARLY LITURGIES. PACF. Introductory Notice, 3 I. The Divine Liturgy of James, 11 II. The Divine Liturgy of the Holy Apostle and Evangelist Mark, 47 III. Liturgy of the Holy Apostles, or Order of the Sacra- ments, 73 The Liturgy of the Blessed Apostles, composed by St. Adseus and St. Maris, Teachers of the Easterns, . > .77 SYRIAC DOCUMENTS OF THE ANTE-NICENE PERIOD. Introductory Notice, 9.5 Ambrose, . . .97 A Letter of Mara, Son of Serapion, 105 SELECTIONS FROM THE PROPHETIC SCRIPTURES, 117 FRAGMENTS OF CLEMENS ALEXANDRIXUS. I. Fi;oM THE Latin Translation of Cassiodorus, . 1. Comments on the First Epistle of Peter, 2. Comments on the Epistle of Jude, 3. Comments on the First Epistle of John, . 4. Comments on the Second Epistle of John, . II. From Nicetas Bishop of Heraclea's Catena, . III. From the Catena on Luke, Edited by Corderius, 139 139 143 117 153 154 157 vm CONTENTS. PAGE IV. From the Books of the Hypotyposes, .... 158 Y. FpvOm the Book on Providence, 162 VI. From the Book " Ox the Soul," 163 VII. From the Book " On Slander," 164 Till. Other Fragments from Antonius Melissa, . . . 164 IX. Fragment of the Ti;eatise on Marriage, .... 166 X. Fragments of other Lost Books, 166 XI. Fr.'vgments found in Greek onxt in the Oxford Edition, 167 XII. Fragments not given in the Oxford Edition. . . .175 EARLY LITURGIES. . «* INTRODUCTORY NOTICE. HE word " Liturgy" has a special meaning as applied to the following documents. It denotes the service used in the celebration of the Eucha- rist. Various liturgies have come down to us from antiquity ; and their age, authorship, and genuineness have been matter of keen discussion. In our own country two writers on this subject stand specially prominent: the Rev. William Palmer, M.A., who in his Origines Lilxirgicw (Oxford, 1832) gave a dissertation on Primitive Liturgies ; and the Rev. J. Mason Neale, who devoted a large portion of his life to liturgies, edited four of them in his Tetralogia Liturgica (London, 1849), five of them in his Liturgies of St. Mark, St. James, St. Clement, St. Chrysostom, and St. Basil (sec. ed. London, 18G8), and discussed them in a masterly manner in several works, but especially in his General Introduction to a History of the Holy Eastern CJinrch (London, 1850). Ancient liturgies are generally divided into four families, — the Liturgy of the Jerusalem Church, adopted throughout the East ; the Alexandrian, used in Egypt and the neigh- bouring countries; and the Roman and Gallican Liturgies. To these Neale has added a fifth, the Liturgy of Persia or Edessa. There is also a liturgy not included in any of these fami- lies — the Clementine. It seems never to have been used in any public service. It forms part of the eighth book of the Apostolical Constitutions (Ante-Nicene Christian Library, vol. xvii.). The age ascribed to these documents depends very much 8 4 EARLY LITURGIES. on the temperament and inclination of the inquirer. Those \\\\o have great reverence for them think that they must have had an apostolic origin, that they contain the apostolic form, first handed down by tradition, and then committed to writing, but they allow that there is a certain amount of interpolation and addition of a date later than the Nicene Council. Such words as " consubstantial " and " mother of God " bear indisputable witness to this. Others think that there is no real historical proof of their early existence at all, — that they all belong to a late date, and bear evident marks of having been written long after the age of the apostles. There can scarcely be a doubt that they were not com- mitted to writing till a comparatively late day. Those who think that their origin was apostolic allow this. " The period," says Palmer,^ " when liturgies were first committed to writing is uncertain, and has been the subject of some controversy. Le Brun contends that no liturgy was written till the fifth century ; but his arguments seem quite insuflS- cient to prove this, and he is accordingly opposed by Murar tori and other eminent ritualists. It seems certain, on the other hand, that the liturgy of the Apostolical Constitutions was written at the end of the third or beginning of the fourth century ; and there is no reason to deny that others may have been written about the same time, or not long after." Neale ^ suras up the results of his study in the following words : " I shall content myself therefore with assuming, (1) that these liturgies, though not composed by the Apostles whose names they bear, were the legitimate developement of their unwritten tradition respecting the Christian Sacrifice ; the words, probably, in the most important parts, the general tenor in all portions, descending unchanged from the apos- tolic authors. (2) That the Liturgy of S. James is of earlier date, as to its main fabric, than a.d. 200 i that the Clementine Office is at least not later than 260; that the Liturgy of S. ^ Origines Liturgicse, p. 11. 2 General Introduction to the History of the Holy Eastern Church, p. 319. INTRODUCTORY NOTICE. 5 Mark is nearly coeval with that of S. James ; while those of S. Basil and S. Chrysostom are to be referred respectively to the Saints by whom they purport to be composed. In all these cases, several manifest insertions and additions do not alter the truth of the ceneral statement," 1. Tlie Koman Liturgy. The first writer who is supposed to allude to a Roman Liturgy is Innocentius, in the begin- ning of the fifth century ; but it may well be doubted whether Ills words refer to any liturgy now extant. Some have at- tributed the authorship of the Koman Liturgy to Leo the Great, who was made bishop of Rome in a.d. 451 ; some to Gelasius, who was made bishop of Rome in a.d. 492 ; and some to Gregory the First, who was made bishop of Rome in A.D. 590. Such being the opinions of those who have given most study to the subject, we have not deemed it necessary to translate it, though Probst, in his Liturgie der drei ersten christlichen Jahrhunderte (Tubingen, 1870), pro- bably out of affection for his own Church, has given it a place beside the Clementine and those of St. James and St. Mark. 2. The Gallican has still less claim to antiquity. In fact, Daniel marks it among the spurious {yodoi)} Mabillon tries to prove that three ecclesiastics had a share in the author- ship of this liturgy : Museeus, presbyter of ISIarseilles, who died after the middle of the fifth century ; Sidonius, bishop of Auvergne, who died a.d. 494 ; and Hilary, bishop of Poictiers, who died A.D. 366.^ Palmer strives to show with great ingenuity that it is not improbable that the Gallican Liturgy may have been originally derived from St. John ; but his arguments are merely conjectures. 3. The Liturgy of St. James, the Liturgy of the Church of Jerusalem. Asseman, Zaccaria, Dr. Brett, Palmer, Trol- lope, and Neale, think that the main structure of this liturgy is the work of St. James, while they admit that it contains some evident interpolations. Leo Allatius, Bona, Bellar- mine, Baronius, and some others, think that the whole is ^ Codex Liturgiciis, vol. iv. p. 35, note. ' Palmer, voL i. p. 144;. 6 EARLY LITURGIES. the genuine production of the apostle. Cave, Fabrlclus, Dupin, Le Nourry, Basnage, Tillemont, and many others, think that it is entirely destitute of any claim to an apostolic origin, and that it belongs to a much later age. " From the Liturgy of S. James," says Neale, " are de- rived, on the one hand, the forty Syro-Jacobite offices : on the other, the Cesarean office, or Liturgy of S. Basil, with its offshoots; that of S. Chrysostom, and the Armeno- Grefijorian." ^ There are only two manuscripts of the Greek Liturgy of /- St. James, — one of the tenth, the other of the twelfth century, — with fragments of a third. The first edition appeared at Rome in 1526. In more recent times it has been edited by Rev. W. Trollope, M.A. (Edinburgh, T. & T. Clark, 1848), Neale in the two works mentioned above, and Daniel in his Codex Liturgicus. Bishop Rattray edited the Ana- phora (London, 1744), and attempted to separate the ori- ginal from the interpolations, " though," says Neale, " the supposed restoration is unsatisfactory enough." Bunsen, in his Analecta Ante-Nicccna, vol. iii., has tried to restore the Anaphora to the state in which it may have been in the fourth century, " as far as was possible — quantum fieri potuUy 4. The Liturgy of St. Mark, the liturgy of the church of Alexandria. The same difference of opinion exists in regard to the age and genuineness of this liturgy as we found existing in regard to that of St. James, and the same scholars occupy the same relative position. The offshoots from St. Mark's Liturgy are St. Basil, St. Cyril, and St. Gregory, and the Ethiopic Canon or Liturgy of All Apostles. In regard to the Liturgy of St. Cyril, Neale says that it is " to all intents and purposes the same as that of S. Mark ; and it seems highly probable that the Liturgy of S. Mark came, as we have it now, from the hands of S. Cyril, or, to use the expression of Abu'lberkat, that Cyril 'perfected 'it." 2 There is only one manuscript of the Liturgy of St. Mark, probably belonging to the twelfth century. The first edition 1 General Introd. p. 317. ^ jn^^ p, 324. INTROB UCTOn Y NOTICE. 7 appeared at Paris in 1583. Tiie liturgy is given in Renau- dot's Liturgianim Orientalinm Collection torn. i. pp. 120-148 (editio secunda correctior. Francofurti ad Moenum, 1847), in Neale's two works, and in Daniel's Codex Litiirgicns. 5. The Liturgy of the Apostles Adaeus and Maris. This liturgy has been brought prominently forward by Neale, who says : " It is generally passed over as of very inferior importance, and Renaudot alone seems to have been pre- pared to acknowledge in some degree its great antiquity." ^ He thinks that it is " one of the earliest, and perhaps the very earliest, of the many formularies of the Christian Sacrifice." "^ It is one of the three Nestorian liturgies, the other two being that of Nestorius and that of Theodore the interpreter. A Latin translation of it is given in Renaudot's Collectio (torn. ii. pp. 578-592, ed. sec), which is reprinted in Daniel's Codex Liturgicus. It is from this version that our translation is made. Several prayers and hymns are indicated only by the initial words, and the rubrical directions are probably of a much later date than the text. The Liturgies are divided into two parts, — the part before " Lift we up our hearts," and the part after this. The first is termed the Proanaphoral Part, the second the Anaphora. Trollope describes what he conceives to be the form of worship in the early Church, thus : ^ " The service of this day divided itself into two parts ; at the latter of which, called in the Eastern Churches Liturgia mystica^ and in the i Western Missa fidelium^ none but perfect and approved " Christians were allowed to be present. To the Missa Catechumenorum, or that part of the service which preceded the prayers peculiar to communicants only, not only be- lievers, but Gentiles, were admitted, in the hope that some might possibly become converts to the faith. After the ^^ Psalms and Lessons with which the service commenced, as on ordinary occasions, a section from the Acts of the Apostles or the Epistles was read ; after which the deacon or pres- byter read the Gospel. Then followed an exhortation from 1 General Introd. p. 319. ^ m^i p_ 393. 3 Introduction, p. 11. 8 EARLY LITURGIES. one or more of the presbyters ; and the bishop or president delivered a Homily or Sermon, explanatory, it should seem, of the Scripture which had been read, and exciting the people to an imitation of the virtues therein exemplified. When the preacher had concluded his discourse with a doxology in praise of the Holy Trinity, a deacon made proclamation for all infidels and non-communicants to withdraw ; then came the dismissal of the several classes of catechumens, energumens, competents, and penitents, after the prayers for each respectively, as on ordinary days ; and the Missafidelium commenced. This office consisted of two parts, essentially distinct : viz., of prayers for the faithful, and for mankind in general, introductory to the Oblation ; and the Anaphora or Oblation itself. The introductory part varied considerably ^n the formularies of different churches ; but in the Anaphora all the existing liturgies so closely agree, in substance at least, if not in words, that they can only be reasonably referred to the same common origin. Their arrangement, indeed, is not always the same ; but the following essential points belong, without exception, to them all : — 1. The Kiss of Peace ; 2. The form beginning, Lift up your hearts ; 3. The Hymn, Therefore with angels, etc. ; 4. Commemoration of the words of Institution ; 5. The Oblation ; 6. Prayer of Consecra- tion ; 7. Prayers for the Church on Earth ; 8. Prayers for the Dead ; 9. The Lord's Prayer ; 10. Breaking of the Bread; 11. Communion." Neale gives a more minute account of the different parts of the service. He divides the proanaphoral portion into parts in the following manner : ^ I. The Preparatory Prayers. 11. The Initial Hymn or Introit. "1. The Mass I HI. The Little Entrance. of the \ IV. The Trisagion. Catechumens. 1 V. The Lections. VI. The Prayers after the Gospel, and expulsion of the Catechumens, ^ General Introduction^ p. 359. INTRODUCTORY NOTICE. " 2. The Mass of the Faithful. I. The Prayers for the Faithful. II. The Great Entrance. III. The Offertory. IV. The Kiss of Peace. V. The Creed. The anaphora lie divides into four parts in the following .1 manner "The great Eucharistic Prayer. " The Consecration. " The great Intercessory Prayer. I. The Preface. II. The Prayer of the Triumphal Hymn. III. The Triumphal Hymn. IV. Commemoration of our Lord's Life. V. Commemoration of Institution. VI. Words of Institution of the Bread. VII. Words of Institution of the Wine. VIII. Oblation of the Body and Blood. IX. Introductory Prayer for the Descent of the Holy Ghost. X. Prayer for the Change of Elements. XI. General Intercession for Quick and Dead. XII. Prayer before the Lord's Prayer. XIII. The Lord's Prayer. XIV. The Embolismus. XV. The Prayer of Inclination. XVI. The ' Holy Things for Holy Persons,' and Elevation of the Host. XVII. The Fraction. XVIII. The Confession. XIX. The Communion. XX. The Antidoron : and Prayers of Thanks- giving." The whole subject is discussed by Mr. Neale with extra- ordinary minuteness, fulness of detail, and perfect mastery of his subject ; and to his work we refer those who wish to prosecute the study of the subject. ^ General Introduction^ p. 463. "The Communion. THE DIVINE LITURGY OF JAMES, THE HOLY APOSTLE AND BROTHER OF THE LORD. The Priest. SOVEREIGN Lord our God, contemn me not, defiled with a multitude of sins : for, behold, I have come to this Thy divine and heavenly mystery, not as being worthy ; but looking only to Thy goodness, 1 direct my voice to Thee: God be merciful to me, a sinner; I have sinned against Heaven, and before Thee, and am unworthy to come into the presence of this Thy holy and spiritual table, upon which Thy only-begotten Son, and our Lord Jesus Christ, is mystically set forth as a sacrifice for me, a sinner, and stained with every spot. Wherefore I present to Thee this supplication and thanks- giving, that Thy Spirit the Comforter may be sent down upon me, strengthening and fitting me for this service ; and count me worthy to make known without condemnation the word, delivered from Thee by me to the people, in Christ Jesus our Lord, with whom Thou art blessed, together with Thy all-holy, and good, and quickening, and consubstantial Spirit, now and ever, and to all eternity. Amen. Praya" of the standing beside the altar. 11. Glory to the Father, and to the Son, and to the Holy Spirit, the triune light of the Godhead, which is unity subsisting in trinity, divided, yet indivisible : for the Trinity is the one God Almighty, whose glory the heavens declare, and the earth His dominion, and the sea His might, 11 12 EARLY LITURGIES. and every sentient and intellectual creature at all times pro- claims His majesty : for all glory becomes Him, and honour and might, greatness and magnificence, now and ever, and to all eternity. Amen. Prayer of the incense at the beginning. III. Sovereign Lord Jesus Christ, O Word of God, who ^ didst freely offer Thyself a blameless sacrifice upon the cross to God even the Father, the coal of double nature, that didst touch the lips of the prophet with the tongs, and didst take away his sins, touch also the hearts of us sinners, and purify -7^ us from every stain, and present us holy beside Thy holy altar, that we may offer Thee a sacrifice of praise ; and accept from us. Thy unprofitable servants, tlus^incense as an odour of a sweet smell, and make fragrant the evil odour of our soul and body, and purify us with the sanctifying power of Thy all-holy Spirit : for Thou alone art holy, who sanc- tifiest, and art communicated to the faithful ; and glory becomes Thee, with Thy eternal Father, and Thy all-holy, and good, and quickening Spirit, now and ever, and to all eternity. Amen. Prayer of the commencement. IV. O beneficent King eternal, and Creator of the universe, receive Thy church, coming unto Thee through Thy Christ : fulfil to each what is profitable ; lead all to perfection, and make us perfectly worthy of the grace of Thy sanctification, gathering us together within Thy holy church, which Thou hast purchased by the precious blood of Thy only-begotten Son, and our Lord and Saviour Jesus Christ, with whom Thou art blessed and glorified, together with Thy all-holy, and good, and quickening Spirit, now and ever, and to all eternity. Amen. TJie Deacon. V. Let us again pray to the Lord. THE DIVINE LITURGY OF JAMES. 13 Tlie Priest^ prayer of the incense at the entrance of the congregation. God, who didst accept the gifts of Abel, the sacrifice of Noah and of Abram, tlie incense of Aaron and of Zacharias, acgept also from the hangLof us sinners this incense for an odour of a sweet smell, aod for remission of our sins, and those of all Thy people ; for blessed art Thou, and glory becomes Thee, the Father, and the Son, and the Holy Spirit, now and ever. The Deacon. Sir, pronounce the blessing.^ The Priest iways. Our Lord and God, Jesus Christ, who through exceeding goodness and love not to be restrained wast crucified, and didst not refuse to be pierced by the spear and nails ; who didst provide this mysterious and awful service as an everlast- ing memorial for us perpetually : bless Thy ministry in Christ the God, and bless our entrance, and fully complete the pre- sentation of this our service by Thy unutterable compassion, now and ever, and to all eternity. Amen. T}ie responsive p>rayer from the Deacon. VI. The Lord bless us, and make us worthy seraphically to offer gifts, and to sing the oft-sung hymn of the divine Trisagion, by the fulness and exceeding abundance of all the perfect ion of ho liness, now and ever. TJien the Deacon begins to sing in the entrance. Thou who art the only-begotten Son and Word of God, immortal ; who didst submit for our salvation to become flesh of the holy God-mother, and ever-virgin Mary; who didst immutably become man and wast crucified, O Christ our God, and didst by Thy death tread death under foot ; who art one of the Holy Trinity, glorified together with the Father and the Holy Spirit, save us. ^ This is addressed to the priest. Some translate, " Lord, bless us.'' 14 EARLY LITURGIES. The Priest says this prayer from the gates to the altar. >^ VII. God Almighty, Lord great in glory, who hast given to us an entrance into the Holy of Holies, through the sojourn- ing among men of Thy only-begotten Son, our Lord, and God, and Saviour Jesus Christ, we supplicate and invoke Thy '. goodness, since we are fearful and trembling when about to stand at Thy holy altar ; send forth upon us, O God, Thy good grace, and sanctify our souls, and bodies, and spirits, and turn our thoughts to piety, in order that with a pu^ conscience we may bring unto Thee gifts, offerings, and fruits for the remission of our transgressions, and for the propitia- tion of all Thy people, by the grace and mercies and loving- kindness of Thy only-begotten Son, with whom Thou art blessed to all eternity. Amen. After the approach to the altar, the Priest says : VIII. Peace be to all. Tlie People. And to thy spirit. Tlie Priest. The Lord bless us all, and sanctify us for the entrance and celebration of the divine and pure mysteries, giving rest to the blessed souls among the good and just, by His grace and loving-kindness, now and ever, and to all eternity. Amen. Then the Deacon says the lidding prayer. IX. In peace let us beseech the Lord. For the peace that is from above, and for God's love to man, and for the salvation of our souls, let us beseech the Lord. For the peace of the whole world, for the unity of all the /holy churches of God, let us beseech the Lord. For the remission of our sins, and forgiveness of our transgressions, and for our deliverance from all tribulation, THE DIVINE LITURGY OF JAMES. 15 wratli, danger, and distress, and from the uprising of our enemies, let us beseech the Lord. Then the Singers sing the Trisagion Hymn. Holy God, holy mighty, holy immortal, have mercy upon us. Tlien the Priest prays ^ lowing. X. O compassionate and merciful, long-suffering, and very gracious and true God, look from Thy prepared dwelling- place, and hear us Thy suppliants, and deliver us from every temptation of the devil and of man ; withhold not Thy aid from us, nor bring on us chastisements too heavy for our strength : for we are unable to overcome what is opposed to us; but Thou art able, Lord, to save us from everything that is against us. Save us, O God, from the difficulties of this world, according to Thy goodness, in order that, having drawn nigh with a pure conscience to Thy holy altar, we may send u£ to Thee without condemnation the blessed hymn Trisagion, together with the heavenly powers, and that, having performed the service, well pleasing to Thee and divine, we may be counted worthy of eternal life. A loud. Because Thou art holy. Lord our God, and dwellest and abidest in holy places, we send up the praise and the hymn Trisagion to Thee, the Father, and the Son, and the Holy Spirit, now and ever, and to all eternity. Amen. XI. Peace be to all. And to thy spirit. Alleluia. The People. The Priest. TJie People. The Singers. ^ 16 EAIILY LITURGIES. Tlien there are read in order the holy oracles of the Old Tes- tament, and of the prophets ; and, the incarnation of the Son of God is set forth, and His sufferings and resxirrection from the dead, His ascension into heaven, and His second appearing loith glory ; and this takes place daily in the holy and divine service. After the reading and instruction the Deacon says : XII. Let us all say. Lord, be merciful. Lord Almighty, the God of our fathers, we beseech Thee, hear us. For the peace which is from above, and for the salvation of our souls, let us beseech the Lord. For the peace of the whole world, and the unity of all the holy churches of God, let us beseech the Lord. For the salvation and help of all the Christ-loving people, we beseech Thee, hear us. For our deliverance from all tribulation, wrath, dano-er, distress, from captivity, bitter death, and from our iniquities, we beseech Thee, hear us. For the people standing round, and waiting for the rich and plenteous mercy that is from Thee, we beseech Thee, be merciful and gracious. Save Thy people, O Lord, and bless Thine inheritance. Visit Thy world in mercy and compassion. Exalt the horn of Christians by the power of the precious and quickening cross. We beseech Thee, most merciful Lord, hear us praying to Thee, and have mercy upon us. The People thrice. Lord, have mercy upon us. The Deacon. XIII. For the remission of our sins, and forgiveness of our transgressions, and for our deliverance from all tribula- tion, wrath, danger, and distress, let us beseech the Lord. Let us all entreat from the Lord, that we may pass the whole day, perfect, holy, peaceful, and without sin. THE DIVINE LITURGY OF JAMES. 17 Let us entreat from tlie Lord a messenger of peace, a faithful guide, a guardian of our souls and bodies. Let us entreat from the Lord forgiveness and remission of our sins and transgressions. Let us entreat from the Lord the things which are good and proper for our souls, and peace for the world. Let us entreat from the Lord, that we may spend the remaining period of our life in peace and health. Let us entreat that the close of our lives may be Christian, without pain and without shame, and a good plea at the dread and awful judgment-seat of Christ. Tlie Priest. XIV. For Thou art the gospel and the light, Saviour and keeper of our souls and bodies, God, and Thy only-begotten Son, and Thy all-holy Spirit, now and ever. TJie People. Amen. Tlie Priest. [Commemorating with all the holy and just, our all-holy, pure, most glorious Lady, the God-mother, and ever-virgin Mary, let us devote ourselves, and one another, and our whole life, to Christ our God.] Tlie People. To Thee, Lord. The Priest. God, who hast taught us Thy divdne and saving oracles, enlighten the souls of us sinners for the comprehension of the things which have been before spoken, so that we may not only be seen to be hearers of spiritual things, but also doers of good deeds, striving after guileless faith, blameless life, and pure conversation. Aloud. In Christ Jesus our Lord, with whom Thou art blessed, B 18 EARLY LITURGIES. together with Thy all-holy, good, and quickening Spirit, now and always, and for ever. Amen. XV. Peace be to all. And to thy spirit. The People. Tlie Priest. The People. The Deacon. Let us bow our heads to the Lord The People. To Thee, Lord. The Priest prays, saying : O Sovereign giver of life, and provider of good things, who didst give to mankind the blessed hope of eternal life, our Lord Jesus Christ, count us worthy in holiness, and perfect this Thy divine service to the enjoyment of future blessed- ness. A loud. So that, guarded by Thy power at all times, and led into the light of truth, we may send up the praise and the thanks- giving to Thee, the Father, the Son, and the Holy Spirit, now and ever. The People. Amen. The Deacon. XVI. Let none of the catechumens, none of the unbaptized, none of those who are unable to join with us in prayer; look at one another: the door: all erect :^ let us again pray to the Lord. ^ These clauses are elliptical. After "prayer" supply "remain;" the door is for " shut the door ; " and " all erect," for " stand all erect." THE DIVINE LITURGY OF JAMES. 19 The Priest says the prayer of incense. Sovereign Almighty, King of Glory, who knowest all things before their creation, manifest Thyself to us calling upon Thee at this holy hour, and redeem us from the shame of our transgressions ; cleanse our mind and our thoughts from impure desires, from worldly deceit, from all influence of the devil ; and accept from the hands of us sinners this incense, as Thou didst accept the offering of Abel, and Noah, and Aaron, and Samuel, and of all Thy saints, guarding us from everything evil, and preserving us for continually pleas- ing, and worshipping, and glorifying Thee, the Father, and Thy only-begotten Son, and Thy all-holy Spirit, now and always, and for ever. And the Readers begin the Cherubic Hymn. Let all mortal flesh be silent, and stand with fear and trembling, and meditate nothing earthly within itself: for the King of kings and Lord of lords, Christ our God, comes forward to be sacrificed, and to be given for food to the faithful ; and the bands of angels go before Him with every power and dominion, the many-eyed cherubim, and the six- winged seraphim, covering their faces, and crying aloud the hymn. Alleluia, Alleluia, Alleluia. The Priest, bringing in the holy gifts, says this prayer : XVII. O God, our God, who didst send forth the heavenly bread, the food of the whole world, our Lord Jesus Christ, to be a Saviour, and Redeemer, and Benefactor, blessino- and sanctifying us, do Thou Thyself bless this offering, and gra- ciously receive it to Thy altar above the skies ; remember in Thy goodness and love those who have brought it, and those for whom they have brought it, and preserve us without condemnation in the service of Thy divine mysteries : for hallowed and glorified is Thy all-honoured and great name, Father, and Son, and Holy Spirit, now and ever, and to all eternity. J J 20 EARLY LITURGIES. TJie Priest. Peace be to all. The Deacon. Sir, pronounce the blessing. The Priest. Blessed be God, who blesseth and sanctifieth us all at the presentation of the divine and pure mysteries, and giveth rest to the blessed souls among the holy and just, now and always, and to all eternity. The Deacon. XVIII. Let us attend in wisdom. The Priest begins. I believe in one God, Father Almighty, Maker of heaven and earth, and in one Lord Jesus Christ, the Son of God. And the rest of the creed. Then he prays, bowing his neck. XIX. God and Sovereign of all, make us, who are un- worthy, worthy of this hour, lover of mankind; that being pure from all deceit and all hypocrisy, we may be united with one another by the bond of peace and love, being confirmed by the sanctification of Thy divine knowledge through Thine only-begotten Son, our Lord and Saviour Jesus Christ, with whom Thou art blessed, together with Thy all-holy, and good, and quickening Spirit, now and ever, and to all eternity. Amen. The Deacon. XX. Let us stand well, let us stand reverently, let us stand in the fear of God, and with compunction of heart. In peace let us pray to the Lord. The Priest. For God of peace, mercy, love, compassion, and loving- kindness art Thou, and Thine only-begotten Son, and Thine all-holy Spirit, now and ever. THE DIVINE LITURGY OF JAMES. 21 The People. The Priest. Tlie People. Amen. Peace be to all. And to thy spirit. The Deacon. Let us salute one another with an holy kiss. Let us bow our heads to the Lord. The Priest hows, saying this prayer : XXI. Only Lord and merciful God, on those who are bowing their necks before Thy holy altar, and seeking the spiritual gifts that come from Thee, send forth Thy good grace ; and bless us all with every spiritual blessing, that can- not be taken from us, Thou, who dwellest on high, and hast regard unto things that are lowly. Aloud. For worthy of praise and worship and most glorious is Thy all-holy name. Father and Son and Holy Spirit, now and always, and to all eternity. The Deacon. Sir, pronounce the blessing. The Priest. The Lord will bless us, and minister with us all by His grace and loving-kindness. Aiid again. The Lord will bless us, and make us worthy to stand at His holy altar, at all times, now and always, and for ever. A nd again. Blessed be God, who blesseth and sanctifieth us all in our J 22 EARLY LITURGIES. attendance upon, and service of, His pure mysteries, now and always, and for ever. The Deacon makes the Universal Collect, XXII. In peace let us pray to the Lord. The People. O Lord, have mercy. The Deacon. Save us, have mercy upon us, pity and keep us, O God, by Thy grace. For the peace that is from above, and the loving-kindness of God, and the salvation of our souls, let us beseech the Lord. For the peace of the whole world, and the unity of all the holy churches of God, let us beseech the Lord. For those who bear fruit, and labour honourably in the holy churches of God; for those who remember the poor, the widows and the orphans, the strangers and needy ones ; and for those who have requested us to mention them in our prayers, let us beseech the Lord. For those who are in old age and infirmity, for the sick and suffering, and those who are troubled by unclean spirits, for their speedy cure from God and their salvation, let us beseech the Lord. For those who are passing their days in virginity, and celibacy, and discipline, and for those in holy matrimony; and for the holy fathers and brethren agonizing in mountains, and dens, and caves of the earth, let us beseech the Lord. For Christians sailing, travelling, living among strangers, and for our brethren in captivity, in exile, in prison, and in bitter slavery, their peaceful return, let us beseech the Lord. For the remission of our sins, and forgiveness of our trans- gressions, and for our deliverance from all tribulation, wrath, danger, and constraint, and uprising against us of enemies, let us beseech the Lord. For favourable weather, peaceful showers, beneficent dews. THE DIVINE LITURGY OF JAMES. 23 abundance of fruits, the perfect close of a good season, and for the crown of the year, let us beseech the Lord. For our fathers and brethren present, and praying with us in this holy hour, and at every season, their zeal, labour, and earnestness, let us beseech the Lord. For every Christian soul in tribulation and distress, and needing the mercy and succour of God ; for the return of the erring, the health of the sick, the deliverance of the captives, the rest of the fathers and brethren that have fallen asleep aforetime, let us beseech the Lord. For the hearing and acceptance of our prayer before God, and the sending down on us His rich mercies and compassion, let us beseech the Lord. Let us commemorate our all-holy, pure, most glorious, blessed lady, God-mother, and ever virgin ^lary, and all the holy and just, that we may all find mercy through their prayers and intercessions. And for the offered, precious, heavenly, unutterable, pure, glorious, dread, awful, divine gifts, and the salvation of the priest who stands by and offers them, let us offer supplica- tion to God the Lord. The People. O Lord, have mercy. Tlirice. Then the Priest makes the sign of the cross on the gifts, and standing, speaks separately thus : XXIII. Glory to God in the highest, and on earth peace, goodwill among men. TJii'ice. Lord, Thou wilt open my lips, and my mouth shall show forth Thy praise. TJirice. Let my mouth be filled with Thy praise, O Lord, that I may tell of Thy glory, of Thy majesty, all the day. V' 24 EARLY LITURGIES. Thrice. Of the Father. Amen. And of the Son. Amen. And of the Holy Spirit. Amen. Now and always, and to all eternity. Amen. And bowing to this side and to that, he says : XXIV. Magnify the Lord with me, and let us exalt His name together. And they answer ^ bowing : The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee. T7ien the Priest, at great length : / O Sovereign Lord, who hast visited us in compassion and ^ mercies, and hast freely given to us, Thy humble and sinful and unworthy servants, boldness to stand at Thy holy altar, and to offer to Thee this dread and bloodless sacrifice for our ^ins, and for the errors of the people, look upon me Thy un- profitable servant, and blot out my transgressions for Thy compassion's sake; and gurify my lips and heart from all pollution of flesh and spirit ; and remove from me every shameful and foolish thought, and fit me by the power of Thy all -holy Spirit for this service; and receive me gra- ciously by Thy goodness as I draw nigh to Thy altar; and be pleased, O Lord, that these gifts brought by our hands may be acceptable, stooping to my weakness; and cast me not away from Thy presence, and abhor not my unworthiness ; but pity me according to Thy great mercy, and according to the multitude of Thy mercies pasj by my transgressions, that, having come before Thy glory without condemnation, I may be counted worthy of the protection of Thy only-begotten Son, and of the illumination of Thy all-holy Spirit, that I may not be as a slave of sin cast out, but as Thy servant may find grace and mercy and forgiveness of sins before Thee, both in the world that now is and in that which is to come. I beseech Thee, Almighty Sovereign, all-powerful THE DIVINE LITURGY OF JAMES. 25 Lord, hear my prayer ; for Thou art He who workest all in all, and we all seek in all things the help and succour that come from Thee and Thy only-begotten Son, and the good and quickening and consubstantial Spirit, now and ever. XXV. O God, who through Thy great and unspeakable love didst send forth Thy only-begotten Son into tlie world, in order that He might turn back the lost sheep, turn_nfit /■ j away us sini ififferlaYi»e4tt>M-^Thee by this dread and blood- logsjacnfice ; for we trust not in our own righteousness, but in Thy good mercy, by which Thou purchasest our race. We entreat and beseech Thy goodness that it may not be for condemnation to Thy people that this mystery for salvation has been administered by us, but for remission of sins, for renewal of souls and bodies, for the well-pleasing of Thee, God and Father, in the mercy and love of Thy only-begotten Son, with whom Thou art blessed, together with Thy all-holy and good and quickening Spirit, now and always, and for ever. XXVI. O Lord God, who didst create us, and bring us into life, who hast shown to us ways to salvation, who hast granted to us a revelation of heavenly mysteries, and hast appointed us to this ministry in the power of Thy all-holy Spirit, grant, . Yjb Sovereign, that we may become servants of Thy new testa- -^ ment, ministers of Thy pure mysteries, and receive us as we draw near to Thy holy altar, according to the greatness of Thy mercy, that we may become worthy of offering to Thee gifts and s acrifice s for our transgressions and for those of the people ; and grant to us, O Lord, with all fear and a pure con- science to offer to Thee this spiritual and bloodless sacrifice, and graciously receiving it unto Thy holy and spiritual altar ^boye^the skies for an odour of a sweet spiritual smell, send d ^pwn in answer on us the grace of Thy all-holy Spirit. And, O God, look upon us, and have regard to this our reasonable service, and accept it, a^s Thou didst accept the gifts of Abel, the sacrifices of Noah, the priestly offices of Moses and Aaron, the peace - offerings of Samuel, the repentance of David, the incense of Zacharias. As Thou didst accept from the hand of Thy apostles this true service, so accept also in Thy goodness from the hands of us sinners these offered gifts; 26 EARLY LITURGIES. and grant that our offering may be acceptable, sanctified by the Holy Spirit, as a propitiation for our transgressions and the errors of the people, and for the rest of the souls that have fallen asleep aforetime ; that we also, Thy humble, sinful, and unworthy servants, being counted worthy with- out guile to serve Thy holy altar, may receive the reward of faithful and wise stewards, and may find grace and mercy in the terrible day of Thy just and good retribution. ^ Prayer of the veil. XXVII. We thank Thee, O Lord our God, that Thou hast given us boldness for the entrance of Thy holy places, which Thou hast renewed to us as a new and living way through the veil of the flesh of Thy Christ. We therefore, being counted worthy to enter into the place of the tabernacle of Thy glory, and to be within the veil, and to behold the Holy of Holies, cast ourselves down before Thy goodness : Lord, have mercy on us : since we are full of fear and trembling, when about to stand at Thy holy altar, and to offer this dread and bloodless sacrifice for our own sins and for the errors of the people : send forth, O God, Thy good grace, and sanctify our souls, and bodies, and spirits ; and turn our thoughts to holiness, that with a pure conscience we may bring to Thee an offering of peace, a sacrifice of praise. Aloud. By the mercy and loving-kindness of Thy only-begotten Son, with whom Thou art blessed, together with Thy all- holy, and good, and quickening Spirit, now and always. Amen. Peace be to all. The People. The Priest. The Deacon. Let us stand reverently, let us stand in the fear of God, and with contrition : let us attend to the holy communion ser- vice, to offer peace to God. THE DIVINE LITURGY OF JAMES. 27 The People. An offering of peace, a sacrifice of praise. Tlie Priest. And, uncovering the robes that darkly invest in symbol this sacred ceremonial, do Thou reveal it clearly to us : fill our intellectual vision with absolute light, and having purified our poverty from every pollution of flesh and spmt, make it worthy of this dread and awful a^jproach : for Thou art an_ all-merciful and graaous God, and we send up the praise and the thanksgiving to Thee, Father, Son, and Holy Spirit, now, and always, and for ever. Then he says aloud : XXVIII. The love of the Lord and Father, the grace of the Lord and Son, and the fellowship and the gift of the Holy Spirit, be with us all. The People. And with thy spirit. T/ie Priest. Let us lift up our minds and our hearts. The Peojyle. It is becoming and right. o Then the Priest prays. Verily it is becoming and right, proper and due to praise Thee, to sing of Thee, to bless Thee, to worship Thee, to glorify Thee, to give Thee thanks, ^laker of every creature visible and invisible, the treasure of eternal good things, the fountain of life and immortality, God and Lord of all, whom the heavens of heavens praise, and all the host of them ; the sun, and the moon, and all the choir of the stars ; earth, sea, and all that is in them ; Jerusalem, the heavenly assembly, and church of the first-born that are written in heaven; spirits of just men and of prophets; souls of martyrs and of apostles; / sy 28 EARLY LITURGIES. angels, archangels, thrones, dominions, principalities, and authorities, and dread powers ; and the many-eyed cherubim, and the six-winged seraphim, which cover their faces with two wings, their feet with two, and with two they fly, crying one to another with unresting lips, with unceasing praises. Aloud. With loud voice singing the victorious hymn of Thy majestic glory, crying aloud, praising, shouting, and saying ; The People. Holy, holy, holy, O Lord of Sabaoth, the heaven and the earth are full of Thy glory. Hosanna in the highest ; blessed is He that cometh in the name of the Lord. Hosanna in the highest. The Priest, mahing the sign of the cross on the gifts^ says : XXIX. Holy art Thou, King of eternity, and Lord and giver of all holiness ; holy also Thy only-begotten Son, our Lord Jesus Christ, by whom Thou hast made all things ; holy also Thy Holy Spirit, which searches all things, even Thy deep things, O God : holy art Thou, almighty, all-powerful, good, dread, merciful, most compassionate to Thy creatures ; who didst make man from earth after Thine own imaee and like- ness ; who didst give him the joy of paradise ; and when he transgressed Thy commandment, and fell away, didst not disregard nor desert him, O Good One, but didst chasten him as a merciful father, call him by the law, instruct him by the prophets; and afterwards didst send forth Thine only-begotten Sou Himself, our Lord Jesus Christ, into the world, that He by His coming might renew and restore Thy image ; who, having descended from heaven, and become flesh of the Holy Spirit and Virgin God-mother Mary, and having sojourned among men, fulfilled the dispensation for the salvation of our race ; and being about to endure His volun- tary and life-giving death by the cross. He the sinless for us the sinners, in the night in which He was betrayed, nay, rather delivered Himself up for the life and salvation of the world, THE DIVINE LITURGY OF JAMES. 29 Then the Priest holds the bread in his hand, and says : XXX. Having taken the bread in His holy and pure and blameless and immortal hands, lifting up His eyes to heaven, and showing it to Thee, His God and Father, He gave thanks, and hallowed, and broke, and gave it to us, His dis- ciples and apostles, saying : The Deacons say: For the remission of sins and life everlasting. Then he says alotid: Take, eat : this is my body, broken for you, and given for remission of sins. The People. Amen. TJien he takes the ciipj and says : In like manner, after supper, He took the cup, and having mixed wine and water, lifting up His eyes to heaven, and presenting it to Thee, His God and Father, He gave thanks, and hallowed and blessed it, and filled it with the Holy Spirit, and gave it to us His disciples, saying, Di'ink ye all of it ; this is my blood of the new testament shed for you and many, and distributed for the remission, of sins. The People. Amen. The Priest. This do in remembrance of me ; for as often as ye eat this bread, and drink this cup, ye do show forth the Lord's death, and confess His resurrection, till He come. The Deacons say: "We believe and confess. The People. We show forth Thy death, O Lord, and confess Thy re- surrection. ^^ 30 EARLY LITURGIES. The Priest. XXXI. Remembering, therefore, His life-giving suffer- ings. His savinir cross, His death and His burial, and resurrec- tion from the dead on the third day, and His ascension into heaven, and sitting at the right hand of Thee, our God and Father, and His second glorious and awful appearing, when He shall come with glory to judge the quick and the dead, and render to every one according to His works ; even we, sinful men, offer unto Thee, O Lord, this dread and blood- less sacrifice, praying that Thou wilt not deal with us after our sins, nor reward us according to our iniquities ; but that Thou, according to Thy mercy and Thy unspeakable loving- kindness, passing by and blotting out the handwriting against us Thy suppliants, wilt grant to us Thy heavenly and eternal gifigj which eye hath not seen, and ear hath not heard, and which have not entered into the heart of man (to conceive) that Thou hast prepared, O God, for those who love Thee ; and reject not, O loving Lord, the people for my sake,-Qr for my sin's sake. Then he says^ thrice : For Thy people and Thy church supplicate Thee. The People. Have mercy on us, O Lord our God, Father Almighty. Again the Priest says : XXXII. Have mercy upon us, O God Almighty. Have mercy upon us, O God our Saviour. Have mercy upon us, O God, according to Thy great mercy, and send forth on us, and on these offered gifts, Thy all-holy Spirit. Then, bowing his neck, he says : The sovereign and quickening Spirit, that sits upon the throne with Thee, our God and Father, and with Thy only- begotten Son, reigning with Thee; the consubstantial and THE DIVINE LITURGY OF JAMES. 31 co-eternal ; that spoke in the law and in the prophets, and in Thy New Testament; that descended in the form of a dove on our Lord Jesus Christ at the river Jordan, and abode on Him ; that descended on Thy apostles in the form of tongues of fire in the upper room of the holy and glorious Zion on the day of Pentecost : this Thine all-holy Spirit, send down, O Lord, upon us, and upon these offered holy gifts ; And rising up, he says aloud: That coming, by His holy and good and glorious appear- ing, He may sanctify this bread, and make it the holy body of Thy Christ. The People. Amen. The Priest. And this cup the precious blood of Thy Christ. The People. Amen. The Priest by himself standing. XXXIII. That they may be to all that partake of them V^ for remission of sins, and for life everlasting, for the sancti- fication of souls and of bodies, for bearing the fruit of good works, for the stablishing of Thy holy catholic church, which Thou hast founded on the rock of faith, that the gates of hell may not prevail against it ; delivering it from all heresy and scandals, and from those who work iniquity, keeping it till the fulness of the time. And having bowed, he says: XXXIV. We present them to Thee also, O Lord, for the holy places, which Thou hast glorified by the divine appear- ing of Thy Christ, and by the visitation of Thy all-holy Spirit; especially for the glorious Zion, the mother of all the churches; and for Thy holy, catholic, and apostolic 32 EARLY LITURGIES. church throughout the world : even now, Lord, bestow upon her the rich gifts of Thy all-holy Spirit. Remember also, O Lord, our holy fathers and brethren in it, and the bishops in all the world, who rightly divide the word of Thy truth. Remember also, O Lord, every city and country, and those of the true faith dwelling in them, their peace and security. Remember, O Lord, Christians sailing, travelling, sojourn- ing in strange lands; our fathers and brethren, who are in bonds, prison, captivity, and exile; who are in mines, and under torture, and in bitter slavery. Remember, O Lord, the sick and afflicted, and those troubled by unclean spirits, their speedy healing from Thee, O God, and their salvation. Remember, O Lord, every Christian soul in affliction and distress, needing Thy mercy and succour, O God; and the return of the erring. Remember, O Lord, our fathers and brethren, tolling hard, and ministering unto us, for Thy holy name's sake. Remember all, O Lord, for good : have mercy on all, O Lord, be reconciled to us all : give peace to the multitudes of Thy people : put away scandals : bring wars to an end : make the uprising of heresies to cease : grant Thy peace and Thy love to us, O God our Saviour, the hope of all the ends of the earth. Remember, O Lord, favourable weather, peaceful showers, beneficent dews, abundance of fruits, and to crown the year with Thy goodness ; for the eyes of all wait on Thee, and Thou givest their food in due season : thou openest Thy hand, and fillest every living thing with gladness. Remember, O Lord, those who bear fruit, and labour honourably in the holy (services) of Thy church ; and those who forget not the poor, the widows, the orphans, the strangers, and the needy ; and all who have desired us to remember them in our prayers. Moreover, O Lord, be pleased to remember those who have brought these offerings this day to Thy holy altar, and for what each one has THE DIVINE LITURGY OF JAMES. 33 brought them or with what mind, and those persons who have just now been mentioned to Thee. Remember, O Lord, according to the multitude of Thy mercy and compassion, me also. Thy humble and unprofitable servant ; and the deacons who surround Thy holy altar, and graciously give them a blameless life, keep thi^ir ministry undefiled, and purchase for them a good degree, that we may fnid mercy and grace, with all the saints that have been well pleasing to Thee since the world began, to generation and generation — grandsires, sires, patriarchs, prophets, apostles, martyrs, confessors, teachers, saints, and every just spirit made perfect in the faith of Thy Christ. XXXV. Hail, Mary, highly favoured : the Lord is with Thee ; blessed art thou among women, and blessed the fruit of thy womb, for thou didst bear the Saviour of our souls. Then the Priest says aloud : Hail in the highest, our all-holy, pure, most blessed, glorious Liftdy, the God-mother and ever-yh*gij^ Mary. The Singers. Verily it is becoming to bless Thee, the God-bearing, the ever-blessed, and all-blameless, and mother of our God, more honourable than the cherubim, and incomparably more glorious than the seraphim : thee, wdio didst bear with purity God the Word, thee the true God-mother, we magnify. And again they sing: In thee, highly favoured, all creation rejoices, the host of angels, and the race of men; hallowed temple, and spiritual paradise, pride of virgins, of whom God was made flesh and our God, who was before eternity, became a little child : for He made Thy womb His throne, and Thy belly broader than the heavens. In thee, O highly favoured one, all creation rejoices : glory unto thee. The Deacons. XXXVI. Eemember us, O Lord God. L 34 EARLY LITURGIES. Tlie Priest, boiving, says : Remember, O Lord God, the spirits and all flesh, of whom we have made mention, and of whom we have not made mention, who are of the true faith, from righteous Abel unto this day : unto them do Thou give rest there in the land of the living, in Thy kingdom, in the joy of paradise, in the bosom of Abraham, and of Isaac, and of Jacob, our holy fathers ; whence pain, and grief, and lamentation have fled : there the light of Thy countenance looks upon them, and enlishtens them for ever. Make the end of our lives Christian, acceptable, blameless, and peaceful, O Lord, O Lord, gathering us together under the feet of Thine elect, when Thou wilt, and as Thou wilt ; only without shame and transgressions, through Thy only-begotten Son, our Lord and God and Saviour Jesus Christ : for He is the only sinless one who hath appeared on the earth. The Deacon. And for the peace and stablishing of the whole world, and of the holy churches of God, and for the purposes for which each one made his offering, or according to the desire he has : and for the people standing round, and for all men, and all women. The People. And for all men and all women. The Priest says aloud : Wherefore, both to them and to us, do Thou in Thy good- ness and love, The People. Forgive, remit, pardon, O God, our transgressions, volun- tary and involuntary : in deed and in word : in knowledge and in ignorance: by night and by day: in thought and intent : in Thy goodness and love, forgive us them all. THE DIVINE LITURGY OF JAMES. 35 The Priest. Through the grace and compassion and love of Thy only- begotten Son, with wliom Thou art blessed and glorified, together with the all-holy, and good, and quickening Spirit, now and ever, and to all eternity. The People. Amen. The Priest. XXXVII. Peace be to all. The People. And to thy spirit. The Deacon. Again, and continually, in peace let us pray to the Lord. For the gifts to the Lord God presented and sanctified, precious, heavenly, unspeakable, pure, glorious, dread, awful, divine, let us pray. That the Lord our God, having graciously received them to His altar that is holy and above the heavens, rational and spiritual, for the odour of a sweet spiritual savour, may send down in answer upon us the divine grace and the gift of the all-holy Spirit, let us pray. Having prayed for the unity of the faith, and the commu- nion of His all-holy and adorable Spirit, let us commend our- selves and one another, and our whole life, to Christ our God. The People. Lmen. The Priest prays. XXXVIII. God and Father of our Lord and God and Saviour Jesus Christ, the glorious Lord, the blessed essence, the bounteous goodness, the God and Sovereign of all, who art blessed to all eternity, who sittest upon the cherubim, and art glorified by the seraphim, before whom stand tliousand thousands and ten thousand times ten thousand hosts of 36 EARLY LITURGIES. angels and archangels: Thou hast accepted the gifts, offerings, and fruits brought unto Thee as an odour of a sweet spiritual smell, and hast been pleased to sanctify them, and make them perfect, O good One, by the grace of Thy Christ, and by the presence of Thy all-holy Spirit. Sa,nctify also, O Lord, our souls, and bodies, and spirits, and touch our understandings, and search our consciences, and cast out from us every evil imagination, every impure feeling, every base desire, every t unbecoming thought, all envy, and vanity, and hypocrisy, all lying, all deceit, every worldly affection, all covetousness, (all vainglory, all indifference, all vice, all passion, all anger, \^\ malice, all blasphemy, every motion of the flesh and .spirit that is not in accordance with Thy holy will. A loud. And count us worthy, O loving Lord, with boldness, without condemnation, in a pure heart, with a contrite spirit, with unshamed face, with sanctified lips, to dare to call upon Thee, the holy God, Father in heaven, and to say, The People. Our Father, which art in heaven : hallowed be Thy name ; and so on. \ ^ The Priest, bowing, says : And lead us not into temptation. Lord, Lord of Hosts, who knowest our frailty, but deliver us from the evil one and his works, and from all his malice and craftiness, for the sake of Thy holy name, which has been placed upon our humility. Aloud. For Thine is the kingdom, the power, and the glory, Father, Son, and Holy Spirit, now and for ever. TTie People. Amen. The Priest. XXXIX. Peace be to all. THE DIVINE LITURGY OF JAMES. 37 The People. And to thy spirit. The Deacon. Let us bow our heads to the Lord. The People. To Thee, O Lord. The Priest prays, speaking thus : To Thee, O Lord, we Thy servants have bowed our heads before Thy holy altar, waiting for the rich mercies that are from Thee, Send forth upon us, O Lord, Thy plenteous grace and Thy blessing; and sanctify our souls, bodies, and spirits, that we may become worthy communicants and par- takers of Thy holy mysteries, to the forgiveness of sins and life_everlasting. Aloud. For adorable and glorified art Thou, our God, and Thy only-begotten Son, and Thy all-holy Spirit, now and ever. The People. Amen. The Priest says aloud : And the grace and the mercies of the holy and consub- stantial, and uncreated, and adorable Trinity, shall be with us all. The People. And with thy spirit. The Deacon. In the fear of God, let us attend. The Priest, elevating the gifts, says secretly : O holy Lord, that abidest in holy places, sanctify us by the word of Thy grace, and by the visitation of Thy all-holy 38 EARLY LITURGIES. Spirit : for Thou, O Lord, hast said, Ye will be holy, for I am holy. O Lord our God, incomprehensible Word of God, one in substance with the Father and the Holy Spirit, co- eternal and indivisible, accept the pure hymn, in Thy holy and bloodless sacrifices ; with the cherubim, and seraphim, and from me, a sinful man, crying and saying. Aloud. XL. The holy things unto the holy. The People. One holy, one Lord Jesus Christ, to the glory of God the Father, to whom be glory to all eternity. The Deacon. XLI. For the remission of our sins, and the propitiation of our souls, and for every soul in tribulation and distress, needing the mercy and succour of God, and for the return of the erring, the healing of the sick, the deliverance of the cap- tives, the rest of our fathers and brethren, who have fallen asleep aforetime, let us all say fervently, Lord, have mercy. The People. Lord, have mercy. Twelve times. Then the Priest breaks the bread, and holds the half in his right hand, and the half in his left, and dips that in his right hand in the chalice, saying : The union of the all-holy body and precious blood of our ^ Lord and God and Saviour, Jesus Christ. Then he makes the sign of the cross on that in his left hand: then with that which has been signed the other half: then forthwith he begins to divide, and before all to give to each chalice a single piece, saying : It has been made one, and sanctified, and perfected, in the name of the Father, and of the Son, and of the Holy Spirit, now and ever. THE DIVINE LITURGY OF JAMES. 39 And tohen he makes the sign of the cross on the bread, he says : Behold the Lamb of God, the Son of the Father, that taketh away the sin of the world, sacrificed for the life and salvation of the world. And when he gives a single piece to each chalice, he says : A holy portion of Christ, full of grace and truth, of the Father, and of the Holy Spirit, to whom be the glory and the power to all eternity. Then he begins to divide, and to say : XLII. The Lord is my Shepherd, I shall not want. In green pastures, and so on (Ps. xxiii.). Then, I will bless the Lord at all times, and so on (Ps. xxxiv.). Then, I will extol Thee, my God, O King, and so on (Ps. cxlv.). Then, O praise the Lord, all ye nations, and so on (Ps. cxvii.). The Deacon. Sir, pronounce the blessing. The Priest. The Lord will bless us, and keep us without condemnation for the participation of His pure gifts, now and always, and for ever. And when they have filled, the Deacon says: Sir, pronounce the blessing. The Priest says : The Lord will bless us, and make us worthy wj^tli the, pure "^^ touchings of our fingers to take the live coal, and place it 40 EARLY LITURGIES. upon the mouths of the faithful for the purification and re- newal of their souls and bodies, now and always. Then, O taste and see that the Lord is good, who is parted and not divided, distributed to the faithful and not expended, for the remission of sins, and the life everlasting, now and always, and for ever. The Deacon. In the peace of Christ, let us sing. The Singers. O taste and see that the Lord is good. Tlie Priest says the prayer before the communion. \y^ O Lord our God, the heavenly breadj the life of the universe, I have sinned against Heaven, and before Thee, and am not worthy to partake of Thy pure mysteries ; but as a merciful God, make me worthy by Thy grace, without condemnation to partake of Thy holy body and precious blood, for the remission of sins, and life everlasting. XLIII. Then he distributes to the clergy; and ichen the deacons take the disks ^ and the chalices for distribution to the people, the Deacon, who takes the first disk, says. Sir, pronounce the blessing. The Priest replies : Glory to God who has sanctified and is sanctifying us all. The Deacon says : Be Thou exalted, O God, over the heavens, and Thy glory over all the earth, and Thy kingdom endureth to all eternity. And when the Deacon is about to put it on the side-table, the Priest says : Blessed be the name of the Lord our God for ever. ^ Or patens. THE DIVINE LITURGY OF JAMES. 41 The Deacon. In the fear of God, and in faith and love, draw nigh. The People. Blessed is He that cometh in the name of the Lord. ^' And again, xvhen he lifts the disk from the side-table., he says: Sir, pronounce the blessing. The Priest. Save Thy people, O God, and bless Thine inheritance. The Priest again. Glory to our God, who has sanctified us all. u-- And when he has put the chalice back on the holy table, the Priest says: Blessed be the name of the Lord to all eternity. TJie Deacons and the People say : Fill our mouths with Thy praise, O Lord, and fill our lips with joy, that we may sing of Thy glory, of Thy great- ness all the day. Ajid again : We render thanks to Thee, Christ our God, that Thou hast made us worthy to partake of Thy body and blood, for K the remission of sins, and for life everlasting. Do Thou, in >^"'*'' ^ Thy goodness and love, keep us, we pray Thee, without con- kv^«M" ' demnation. v* The prayer of incense at the last entrance. XLIV. We render thanks to Thee, the Saviour and God of all, for all the good things Thou hast given us, and for the participation of Thy holy and pure mysteries, and we offer to Thee this incense, praying: Keep us under the shadow of Thy wings, and count us worthy till our last breath to par- 42 EARLY LITURGIES. take of Thy holy rites for the sanctiflcation of our souls and bodies, for the inheritance of the kingdom of heaven: for Thou, O God, art our sanctifi cation, and we send up praise and thanksgiving to Thee, Father, Son, and Holy Spirit. The Deacon begins in the entrance. Glory to Thee, glory to Thee, glory to Thee, O Christ the King, only-begotten Word of the Father, that Thou hast counted us, Thy sinful and unworthy servants, worthy to enjoy thy pure mysteries for the remission of sins, and for life everlasting : glory to Thee. And when he has made the entrance, the Deacon begins to speak thus : XLV. Again and again, and at all times, in peace, let us beseech the Lord. That the participation of His holy rites may be to us for the turning away from every wicked thing, for our support on the journey to life everlasting, for the communion and gift of the Holy Spirit, let us pray. The Priest prays. Commemorating our all-holy, pure, most glorious, blessed Lady, the God-Mother and Ever- Virgin Mary, and all the saints that have been well-pleasing to Thee since the world began, let us devote ourselves, and one another, and our whole life, to Christ our God. ') The People. To Thee, O Lord. The Priest. XL VI. O God, who through Thy great and unspeakable love didst condescend to the weakness of Thy servants, and hast jcpuiit^d_us worthy to partake of this heavenly table, condemn not us sinners for the participation of Thy pure mysteries ; but keep us, O good One, in the sanctification of Thy Holy Spirit, that being made holy, we may find part THE DIVINE LITURGY OF JAMES. 43 and inheritance with all Thy saints that have been well- pleasing to Thee since the world began, in the light of Thy countenance, through the mercy of Thy only-begotten Son, our Lord and God and Saviour Jesus Christ, with whom Thou art blessed, together with Thy all-holy, and good, and quickening Spirit : for blessed and glorified is Thy all- precious and glorious name, Father, Son, and Holy Spirit, now and ever, and to all eternity. Amen. Peace be to all. And to thy spirit. The People. The Priest. The People. The Deacon. XL VII. Let us bow our heads to the Lord. The Priest. O God, great and marvellous, look upon Thy servants, for w^ have bowed our heads to Thee. Stretch forth Thy hand, strong and full of blessings, and bless Thy people. Keep Thine inheritance, that always and at all times we may glorify Thee, our only living and true God, the holy and con- substantial Trinity, Father, Son, and Holy Ghost, now and ever, and to all eternitv. Aloud. For unto Thee is becoming and is due praise from us all, and honour, and adoration, and thanksgiving, Father, Son, and Holy Spirit, now and ever. The Deacon. XL VIII. In the peace of Christ let us sing. And again he says : In the peace of Christ let us go on. 44 EARLY LITURGIES. The People. In the name of the Lord. Sir, pronounce the blessing. Dismission prayer, spoken by the Deacon. Going on from glory to glory, we praise Thee, the Saviour of our souls. Glory to Father, and Son, and Holy Spirit now and ever, and to all eternity. We praise Thee, the Saviour of our souls. The Priest says a prayer from the altar to the sacristy. XLIX. Going on from strength to strength, and having fulfilled all the divine service in Thy temple, even now we beseech Thee, O Lord our God, make us worthy of perfect loving-kindness ; make straight our path : root us in Thy fear, and make us worthy of the heavenly kingdom, in Christ Jesus our Lord, with whom Thou art blessed, together with Thy all-holy, and good, and quickening Spirit, now and always, and for ever. The Deacon. L. Again and again, and at all times, in peace let us beseech the Lord. Prayer said in the sacristy after the dismissal. Thou hast given unto us, O Lord, sanctification in the communion of the all-holy body and precious blood of Thy only-begotten Son, our Lord Jesus Christ ; give unto us also the grace of Thy good Spirit, and keep us blameless in the faith, lead us unto perfect adoption and redemption, and to the coming joys of eternity ; for Thou art our sanctification and light, O God, and Thy only-begotten Son, and Thy all- holy Spirit, now and ever, and to all eternity. Amen. The Deacon. In the peace of Christ let us keep watch. The Priest. Blessed is God, who blesseth and sanctifieth through the communion of the holy, and quickening, and pure mysteries, now and ever, and to all eternitv. Amen. THE DIVINE LITURGY OF JAMES. 45 Tlien the prayer of propitiation. O Lord Jesus Christ, Son of the living God, Lamb and Shepherd, who takest away the sin of the world, who didst freely forgive their debt to the two debtors, and gavest re- mission of her sins to the woman that was a sinner, who gavest healing to the paralytic, with the remission of his sins ; forgive, remit, pardon, O God, our offences, voluntary and / involuntary, in knowledge and in ignorance, by transgres- sion and by disobedience, which Thy all-holy Spirit knows better than Thy servants do : and if men, carnal and dwell- ing in this world, have in aught erred from Thy command- ments, either moved by the devil, whether in word or in deed, or if they have come under a curse, or by reason of some special vow, 1 entreat and beseech Thy unspeakable loving- kindness, that they may be set free from their word, and released from the oath and the special vow, according to Thy goodness. Verily, O Sovei'eign Lord, hear my supplication on behalf of Thy servants, and do Thou pass by all their errors, remembering them no more ; forgive them every ^^ transgression, voluntary and involuntary ; deliver them from everlasting punishment : for Thou art He that hast com- manded us, saying, Whatsoever things ye bind upon earth, shall be bound in heaven ; and whatsoever things ye loose upon earth, shall be loosed in heaven : for thou art our God, a God able to pity, and to save and to forgive sins ; and glory is due unto Thee, with the eternal Father, and the quicken- ing Spirit, now and ever, and to all eternity. Amen. II. THE DIVINE LITURGY OF THE HOLY APOSTLE AND EVANGELIST MAEK, THE DISCIPLE OF THE HOLY PETER. The Priest. The People. Tlie Deacon. I. Peace be to all. And to thy spirit. Pray. The People. Lord, have mercy ; Lord, have mercy ; Lord, have mercy. The Priest prays. We give Thee thanks, yea, more than thanks, O Lord our God, the Father of our Lord and God and Saviour Jesus Christ, for all Thy goodness at all times and in all places, because Thou hast shielded, rescued, helped, and guided us all the days of our lives, and brought us unto this hour, permitting us again to stand before Thee in Thy holy place, that we may implore forgiveness of our sins and propitiation to all Thy people. We pray and beseech Thee, merciful God, to grant in Thy goodness that we may spend this holy day and all the time of our lives without sin, in fulness of joy, health, safety, holiness, and reverence of Thee. But all envy, all fear, all temptation, all the influence of Satan, 47 48 EARLY LITURGIES. all the snares of wicked men, do Thou, O Lord, drive away from us, and from Thy holy catholic and apostolic church. Bestow upon us, O Lord, what is good and meet. What- ever sin we commit in thought, word, or deed, do Thou in Thy goodness and mercy be pleased to pardon. Leave us not, O Lord, while we hope in Thee ; nor lead us into temptation, but deliver us from the evil one and from his works, through the grace, mercy, and love of Thine only- begotten Son. In a loud voice. Through whom and with whom be glory and power to Thee, in Thy most holy, good, and life-giving Spirit, now, henceforth, and for evermore. Amen. II. Peace be to all. And to thy spirit. Pray for the king.^ The People. The Priest. The Peo'ple. Tlie Deacon. The People. Lord, have mercy ; Lord, have mercy ; Lord, have mercy. The Priest prays. O God, Sovereign Lord, the Father of our Lord and God and Saviour Jesus Christ, we pray and beseech Thee to grant that our king may enjoy peace, and be just and brave. Subdue under him, O God, all his adversaries and enemies. Gird on Thy shield and armour, and rise to his aid. Give him the victory, O God, that his heart may be set on peace ^ Rather " for the emperor," says Renaudot ; and the word jietutMiig will stand this meaning. THE DIVINE LITUllGY OF MARK. 49 and the praise of Thy holy name, that we too in his peace- ful reign may spend a calm and tranquil life in all rever- ence and godly fear, through the grace, mercy, and love of Thine only-begotten Son. In a loud voice. Through whom and with whom be glory and power to Thee, with Thy most holy, good, and life-giving Spirit, now, henceforth, and for evermore. Lmen. III. Peace be to all. And to thy spirit. The People. The Priest. Tlie People. The Deacon. Pray for the pope and the bishop. The People. Lord, have mercy ; Lord, have mercy ; Lord, have mercy. The Priest. O Sovereign and Almighty God, the Father of our Lord, God, and Saviour Jesus Christ, we pray and beseech Thee to defend in Thy good mercy our most holy and blessed high priest Pope A^ and our most reverend Bishop A. Preserve them for us through many years in peace, while they accord- ing to Thy holy and blessed will fulfil the sacred priesthood committed to their care, and dispense aright the word of truth; with all the orthodox bishops, elders, deacons, sub-deacons, readers, singers, and laity, with the entire body of the holy ^ The Patriarch of Alexandria is meant. The word tutx; was used at first to designate all bishops ; but its application gradually became more restricted, and so here the Patriarch of Alexandria is called cracraj, as being superior to the bishops of his patriarchate. D 50 EARLY LITURGIES. and only catholic church. Graciously bestow upon them peace, health, and salvation. The prayers they offer up for us, and we for them, do Thou, O Lord, receive at Thy holy, heavenly, and reasonable altar. But all the enemies of Thy holy church put Thou speedily under their feet, through the grace, mercy, and love of Thine only-begotten Son. Aloud. Through whom and with whom be glory and power to Thee, with Thy all-holy, good, and life-giving Spirit, now, henceforth, and for evermore. Amen. IV. Peace be to all. And to thy spirit. Stand and pray. The People. The Priest. The People. The Deacon. The People. Lord have mercy (thrice). The Priest ojfers up the prayer of entrance^ and for incense. The Priest. O Sovereign Lord our God, who hast chosen the lamp of the twelve apostles with its twelve lights, and hast sent them forth to proclaim throughout the whole world and teach the gospel of Thy kingdom, and to heal sickness and every weak- ness among the people, and hast breathed upon their faces and said unto them, " Receive the Holy Spirit the Comforter : whosesoever sins ye remit, they are remitted unto them ; and whosesoever sins ye retain, they are retained :" Breathe also ^ This is the " little entrance." THE DIVINE LITURGY OF MARK. ol Thy Holy Spirit upon us Thy servants, wlio, standing around, are about to enter on Thy lioly service, [bestow- ing what is meet] ^ upon tlie bishops, ciders, deacons, readers, singers, and laity, with the entire body of the holy catholic and apostolic church. From the curse and execra- tion, from condemnation, imprisonment, and banishment, and from the portion of the adversary, O Lord, deliver us. Purify our lives and cleanse our hearts from all pollution and from all wickedness, that with pure heart and conscience we may offer to Thee this incense for a sweet-smelling savour, and for the remission of our sins and the sins of all Thy people, through the grace, mercy, and love of Thine only- begotten Son. A loud. Through whom and with whom be the glory and the power to Thee, with Thy all-holy, good, and life-giving Spirit, now, henceforth, and for evermore. The People^ Amen. Tlie Deacon. V. Stand. They sing the " Onli/-hegotten Son and Word.^^ " The Gospel is carried in, and the Deacon says : Let us pray. The Priest. Peace be to all. And to thy spirit. Let us pray. The People. The Deacon. ^ The text here is defective. Some suppose that a sentence has been lost. 2 Given in full in c. W. of the Liturgy of James. 52 EARLY LITURGIES. The People. Lord, have mercy. The Priest says the prayer of the Trisagion. O Sovereign Lord Christ Jesus, the co-eternal Word of the eternal Father, who wast made in all things like as we are, but without sin, for the salvation of our race ; who hast sent forth Thy holy disciples and apostles to proclaim and teach the gospel of Thy kingdom, and to heal all disease, all sick- ness among Thy people, be pleased now, O Lord, to send forth Thy light and Thy truth. Enlighten the eyes of our minds, that we may understand Thy divine oracles. Fit us to become hearers, and not only hearers, but doers of Thy word, that we, becoming fruitful, and yielding good fruit from thirty to an hundred fold, may be deemed worthy of the kino;dom of heaven. Aloud. Let Thy mercy speedily overtake us, O Lord. For Thou art the bringer of good tidings, the Saviour and Guardian of our souls and bodies ; and we offer glory, thanks, and the Trisagion to Thee, the Father, Son, and Holy Ghost, now, henceforth, and for evermore. The People. Amen. Holy God, holy mighty, holy immortal. VI. After the Trisagion the Priest makes the sign of the cross upon the j^eople, and says : Peace be to all. The People. And to thy spirit. Then follow the Trpoa-^di/jiev (let us attend) ; The Apostle and Prologue of the Hallelujah. The Deacons, after a pre- scribed form, say : Lord, bless us.^ ^ See note on p. 13. THE DIVINE LITURGY OF MARK. 53 The Priest saijs : May the Lord in His mercy bless and help us, now, henceforth, and for evermore. The Priest, before the Gospel is read, ojjers incense, and says : Accept at Thy holy, heavenly, and reasonable altar, O Lord, the incense we offer in presence of Thy sacred glory. Send down upon us in return the grace of Thy Holy Spirit, for Thou art blessed, and let Thy glory encircle us. VH. The Deacon, ivhen he is about to read the Gospel, says : Lord, bless us. The Priest. May the Lord, who is the blessed God, bless and strengthen us, and make us hearers of His holy Gospel, now, hence- forth, and for evermore. Amen. The Deacon. Stand and let us hear the holy Gospel. The Priest. Peace be to all. And to thy spirit. The People. Vni. The Deacon reads the Gospel, and the Priest says the prayer of the Collect (jyjv avvdinr^v). Look down in mercy and compassion, O Lord, and heal the sick among Thy people. May all our brethren who have gone or who are about to go abroad, safely reach their destination in due season. Send down the gracious rain upon the thirsty lands, and make the rivers flow in full stream, according to Thy grace. The fruits of the land do Thou, O Lord, fill with seed and make ripe for the harvest. In peace, courage, justice, and tranquillity preserve the 5i EARLY LITURGIES. kingdom of Thy servant, whom Thou hast deemed worthy to reign over this land. From evil days, from famine and pestilence, from the assault of barbarians, defend, O Lord, this Christ-loving city, lowly and worthy of Thy compassion, as Thou didst spare Nineveh of old ; for Thou art full of mercy and compassion, and rememberest not the iniquities of men against them. Thou hast said through Thy prophet Isaiah, " I will defend this city, to save it for mine own sake, and for my servant David's sake." Wherefore we pray and beseech Thee to defend in Thy good mercy this city, for the sake of the martyr and evangelist Mark, who has shown us the way of salvation through the grace, mercy, and love of Thine only-begotten Son. Aloud. Through whom and with whom be glory and power to Thee, with Thy all-holy, good, and life-giving Spirit. The Deacon. IX. Beo;in. Then they say the verse. The Deacon says the three.^ The Priest. O Sovereign and Almighty God, the Father of our Lord Jesus Christ, we pray and beseech Thee to fill our hearts with the peace of heaven, and to bestow moreover the peace of this life. Preserve for us through many years our most holy and blessed Pope A [Patriarch], and our most pious Bishop J, while they, according to Thy holy and blessed will, peacefully fulfil the holy priesthood committed to their care, and dispense aright the word of truth, with all the orthodox bishops, ciders, deacons, sub-deacons, readers, singers, with the entire body of the holy catholic and apos- tolic church. Bless our meetings, O Lord. Grant that we may hold them without let or hindrance, according to Thy holy will. Be pleased to give to us, and Thy servants after us for ever, houses of praise and prayer. Rise, O Lord, and ^ Probably by the three are meant three prayers. THE DIVINE LITURGY OF MARK. 55 let Thine enemies be scattered. Let all who hate Thy holy name be put to flif^ht. Bless Thy faithful and orthodox people. Multiply them by thousands and tens of thousands. Let no deadly sin prevail against them, or against Thy lioly people, through the grace, mercy, and love of Thine only-begotten Son. A loud. Through whom and with whom be glory and power to Thee, with Thy all-holy, good, and life-giving Spirit. Amen. Peace be to all. And to thy spirit. TJie People. The Priest. The People. The Deacon. Talre care that none of the catechumens — ^ Then iliey sing " The Cherubim'' mystically. X. The Priest offers incense at the entrance^ and prays : O Lord our God, who lackest nothing, accept this incense offered by -an unworthy hand, and deem us all worthy of Thy blessing, for Thou art our sanctlfication, and we ascribe glory to Thee. The holy things are carried to the altar, and the Priest prays thus : O holy, highest, awe-inspiring God, who dwellest among the saints, sanctify us, and deem us worthy of Thy reverend priesthood. Bring us to Thy precious altar with a good conscience, and cleanse our hearts from all pollution. Drive away from us all unholy thoughts, and sanctify our souls and minds. Grant that, with reverence of Thee, we may perform the service of our holy fathers, and propitiate Thy ^ Some such word as " remain " is intentionally omitted. 56 EARLY LITURGIES. presence through all time; for Thou art He who blesseth and sanctifieth all things, and to Thee we ascribe glory and thanks. The Deacon. XI. Salute one another. The Priest says the prayer of salutation. Sovereign and Almighty Lord, look down from heaven on Thy church, on all Thy people, and on all Thy flock. Save us all, Thy unworthy servants, the sheep of Thy fold. Give us Thy peace, Thy help, and Thy love, and send to us the gift of Thy Holy Spirit, that with a pure heart and a good conscience w^e may salute one another with an holy kiss, without hypocrisy, and with no hostile purpose, but guileless and pure in one spirit, in the bond of peace and love, one body and one spirit, in one faith, even as we have been called in one hope of our calling, that we may all meet in the divine and boundless love, in Christ Jesus our Lord, with whom Thou art blessed. Then the Priest offers the incense, and says : The incense is offered to Thy name. Let it ascend, we implore Thee, from the hands of Thy poor and sinful ser- vants to Thy heavenly altar for a sweet-smelling savour, and the propitiation of all Thy people. For all glory, honour, adoration, and thanks are due unto Thee, the Father, Son, and Holy Ghost, now, henceforth, and for evermore. Amen. After the " salutation^^ the Deacon in a loud voice says : XII. Stand and make the offering duly. The Priest, maJcing the sign of the cross over the disks and chalices, says in a loud voice : 1 believe in one God, etc. The Deacon. Stand for prayer. THE DIVINE LITURGY OF MA UK. 57 The Priest. Peace be to all. The Deacon. Pray for those who present the offering. The Priest says the prayer of oblation (tt)? irpoOea-cwi). O Sovereign Lord, Christ Jesus the Word, who art equal in power with the Father and the Holy Spirit, the great high priest ; the bread that came down from heaven, and saved our souls from ruin ; who gavest Thyself, a spotless Lamb, for the life of the world : we pray and beseech Thee, O Lord, in Thy mercy, to let Thy presence rest upon this bread and these chalices on the all-holy table, while angels, archangels, and Thy holy priests stand round and minister for Thy glory and the renewing of our souls, through the grace, mercy, and love of Thine only-begotten Son, through whom and with whom be glory and power to Thee. And lohen the People say, And from the Holy Spirit was He made flesh ; The Priest makes the sign of the cross, and says : And was crucified for us. The Priest makes the sign of the cross again, and says : And to the Holy Spirit. XIH. In like manner also, after the Creed, he makes the sign of the cross upon the people, and says aloud : The Lord be with all. The People. And with thy spirit. T7te Priest. Let us lift up our hearts. 58 EARLY LITURGIES. The People, We lift them up to the Lord. Let us give thanks to the Lord. The Priest. ;he Lord. The People. It is meet and right. The Deacon. • • • • • The Priest begins the Anaphora. O Lord God, Sovereign and Almighty Father, truly it is meet and right, holy and becoming, and good for our souls, to praise, bless, and thank Thee; to make open confession to Thee by day and night with voice, lips, and heart without ceasing ; to Thee who hast made the heaven, and all that is therein ; the earth, and all that is therein ; the sea, fountains, rivers, lakes, and all that is therein ; to Thee who, after Thine own image and likeness, hast made man, upon whom Thou didst also bestow the joys of Paradise ; and when he trespassed against Thee, Thou didst neither neglect nor for- sake him, good Lord, but didst recall him by Thy law, instruct him by Thy prophets, restore and renew him by this awful, life-giving, and heavenly mystery. And all this Thou hast done by Thy wisdom and the light of truth. Thine only-begotten Son, our Lord, God, and Saviour Jesus Christ, through whom, thanking Thee with Him and the Holy Spirit, we offer this reasonable and bloodless sacrifice, which all nations, from the rising to the setting of the sun, from the north and the south, present to Thee, O Lord ; for great is Thy name among all peoples, and in all places are incense, sacrifice, and oblation offered to Thy holy name. XIV. We pray and beseech Thee, O Lord, to remember in Thy good mercy the holy and only catholic and apostolic church throughout the whole world, and all Thy people, and all the sheep of this fold. Vouchsafe to the hearts of all of us the peace of heaven, but grant us also the peace of this life. THE DIVINE LITURGY OF MARK. 59 Guide and direct in all peace the king [or emperor], army, magistrates, councils,^ peoples, and neighbourhoods, and all our outfToings and inconiinn-s. O King of Peace, grant us Thy peace in unity and love. May we be Thine, O Lord ; for we know no other God but Thee, and name no other name but Thine. Give life unto the souls of all of us, and let no deadly sin prevail against us, or against all Thy people. Look down in mercy and compassion, O Lord, and heal the sick among Thy people. Deliver them and us, O Lord, from sickness and disease, and drive away the spirit of weak- ness. Raise up those who have been long afflicted, and heal those who are vexed with unclean spirits. Have mercy on all who are in prison, or in mines, or on trial, or condemned, or in exile, or crushed by cruel bondage or tribute. Deliver them, O Lord, for Thou art our God, who settest the captives free ; who raisest up the down-trodden ; who givest hope to the hopeless, and help to the helpless ; who liftest up the fallen ; who givest refuge to the shipwrecked, and vengeance to the oppressed. Pity, relieve, and restore every Chris- tian soul that is afflicted or wandering. But do Thou, O Lord, the physician of our souls and bodies, the guardian of all flesh, look down, and by Thy saving power heal all the diseases of soul and body. Guide and prosper our brethren who have gone or who are about to go abroad. Whether they travel by land, or river, or lake, by public road, or in whatever way journeying, bring them everywhere to a safe and tranquil haven. Be pleased to be with them by land and sea, and restore them in health and joy to joyful and healthful homes. Ever defend, O Lord, our journey through this life from trouble and storm. Send down rich and copious showers on the dry and thirsty lands. Gladden and revive the face of the earth, that it may spring forth and re- joice in the raindrops. Make the rivers flow in full stream. Gladden and revive the face of the earth with the swellinor waters. Fill all the channels of the streams, and multiply the fruits of the earth. Bless, O Lord, the fruits of the ^ /3ot/Xaj, senates. 60 EARLY LITURGIES. earth, and keep them safe and unharmed. Fill them with seed, and make them ripe for the harvest. Bless even now, O Lord, Thy yearly crown of blessing for the sake of the poor of Thy people, the widow, the orphan, and the stranger, and for the sake of all of us who have our hope in Thee and call upon Thy holy name ; for the eyes of all are upon Thee, and Thou givest them bread in due season. O Thou who givest food to all flesh, fill our hearts with joy and glad- ness, that at all times, having all sufficiency, we may abound to every good work in Christ Jesus our Lord. O King of kings and Lord of lords, defend the kingdom of Thy ser- vant, our orthodox and Christ-loving sovereign, whom Thou hast deemed worthy to reign over this land in peace, courage, and justice. Subdue under him, O Lord, every enemy and adversary, whether at home or abroad. Gird on Thy shield and armour, and rise to his aid. Draw Thy sword, and help him to fight against them that persecute him. Shield him in the day of battle, and grant that the fruit of his loins may sit upon his throne. Be kind to him, O Lord, for the sake of Thy holy and apostolic church, and all Thy Christ-loving people, that we too in his peaceful reign may live a calm and tranquil life, in all reverence and godliness. O Lord our God, give peace to the souls of our fathers and brethren who have fallen asleep in Jesus, remembering our forefathers of old, our fathers, patriarchs, prophets, apostles, martyrs, con- fessors, bishops, and the souls of all the holy and just men who have died in the Lord. Especially remember those whose memory we this day celebrate, and our holy father ^lark, the apostle and evangelist, who has shown us the way of salvation. Hail ! thou art highly favoured ; the Lord is with thee ; blessed art thou among women, and blessed is the fruit of thy womb, because thou hast brought forth the Saviour of our souls. A loud. Especially (remember) our all-holy, pure, and blessed Lady, Mary the Virgin Llother of God. THE DIVINE LITUltGY OF MARK. 61 The Deacon. Lord, bless us. Tlie Priest. The Lord will bless thee in His grace, now, henceforth, and for evermore. The Deacon reads the record of the dead (ja hi'mv')(a). The Priest boios and prays. XV. Give peace, O Sovereign Lord our God, to the souls of all who dwell in the tabernacles of Thy saints. Graciously bestow upon them in Thy kingdom Thy promised blessing, which eye hath not seen, and ear hath not heard, nor has it entered into the heart of man what Thou, O God, hast pre- pared for those who love Thy holy name. Give peace to their souls, and deem them worthy of the kingdom of heaven. Grant that we may end our lives as Christians, acceptable unto Thee and without sin, and be pleased to give us part and lot with all Thy saints. Accept, O God, by Thy mini- stering archangels at Thy holy, heavenly, and reasonable altar in the spacious heavens, the thankofferings of those who offer sacrifice and oblation, and of those who desire to offer much or little, in secret or openly, but have it not to give. Accept the thankofferings of those who have pre- sented them this day, as Thou didst accept the gifts of Thy riirhteous Abel. o The Priest offers incense, and says : As Thou didst accept the sacrifice of our father Abraham, the incense of Zacharias, the alms of Cornelius, and the widow's two mites, accept also the thankofferings of these, and give them for the things of time the things of eternity, and for the things of earth the things of heaven. Defend, O Lord, our most holy and blessed Pope [Patriarch] J, whom Thou hast fore-ordained to rule over Thy holy catholic and apostolic church, and our most pious Bishop A, that they 62 EARLY LITURGIES. through many years of peace iriay, according to Thy holy and blessed will, fulfil the sacred priesthood committed to their care, and dispense aright the word of truth. Remem- ber the orthodox bishops everywhere, the elders, deacons, sub-deacons, readers, singers, monks, virgins, widows, and laity. Remember, O Lord, the holy city of our God, Jesus Christ, and the imperial city, and this city of ours, and all cities and all lands, and the peace and safety of those who dwell therein in the orthodox faith of Christ. Be mindful, O Lord, of the return of the backsliding, and of every Chris- tian soul that is afflicted and oppressed, and in need of Thy divine mercy and help. Be mindful, O Lord, of our brethren in captivity. Grant that they may find mercy and com- passion with those who have led them captive. Be mindful also of us, O Lord, Thy sinful and unworthy servants, and blot out our sins in Thy goodness and mercy. Be mindful also of me, Thy lowly, sinful, and unworthy servant, and in Thy mercy blot out my sins. Be with us, O Lord, who minister unto Thy holy name. Bless our meetings, O Lord. Utterly uproot idolatry from the world. Crush under our feet Satan, and all his wicked influence. Humble now, as at all times, the enemies of Thy church. Lay bare their pride. Speedily show them their weakness. Bring to nought the wicked plots they contrive against us. Arise, O Lord, and let Thine enemies be scattered, and let all who hate Thy holy name be put to flight. Do Thou bless a thousand times ten thousand Thy faithful and orthodox people while they do Thy holy will. The Deacon. Let those who are seated stand. The Priest says the following prayer : Deliver the captive; rescue the distressed; feed the hunirrv; comfort the faint-hearted; convert the erring; enlighten the darkened ; raise the fallen ; confirm the waver- inf' ; heal the sick ; and guide them all, good Lord, into the way of salvation, and into Thy sacred fold. Deliver us from our iniquities ; protect and defend us at all times. THE DIVINE LITURGY OF MARK. 63 The Deacon. Turn to the east. The Priest boivs and prays. For Thou art far above all prhicipality, and power, and might, and dominion, and every name that is named, not only in this world, but in that which is to come. Round Thee stand ten thousand times ten thousand, and thousands of thousands of holy angels and hosts of archangels ; and Thy two most honoured creatures, the many-eyed cherubim and the six- winged seraphim. With twain they cover their faces, and with twain they cover their feet, and with twain they do fly ; and they cry one to another for ever with the voice of praise, and glorify Thee, O Lord, singing aloud the triumphal and thrice-holy^ hymn to Thy great glory. Holy, holy, holy, Lord God of Sabaoth. Heaven and earth are full of Thy glory : A loud. Thou dost ever sanctify all men ; but with all who glorify Thee, receive also, O Sovereign Lord, our sanctification, who with them celebrate Thy praise, and say, The People. Holy, holy, holy Lord. Tlie Pnest makes the sign of the cross over the sacred mysteries. XVI. For truly heaven and earth are full of Thy glory, through the manifestation of our Lord and God and Saviour Jesus Christ. Fill, O God, this sacrifice with Thy blessing, through the inspiration of Thy all-holy Spirit. For the Lord Himself, our God and universal King, Christ Jesus, reclining at meat the same night on which he delivered Him- self up for our sins and died in the flesh for all, took bread in His holy, pure, and guiltless hands, and lifting His eyes to His Father, our God, and the God of all, gave thanks ; and when He had blessed, hallowed, and broken the bread, gave it to His holy and blessed disciples and apostles, saying, ^ The Trisagiou. 64 EARLY LITURGIES. Aloud. " Take, eat." Pray earnestly. The Deacon. The Priest (aloud). For this is my body, which is broken for you, and divided for the remission of sins. The People. Amen. The Priest prays. After the same manner also, when He had supped, He took the cup of wine mingled with water, and lifting His eyes to Thee, His Father, our God, and the God of all, gave thanks ; and when He had blessed and filled it with the Holy Spirit, gave it to His holy and blessed disciples and apostles, saying, Drink ye all of it. A loud. The Deacon. Pray earnestly again. The Priest (aloud). For this is my blood of the new testament, which is shed for you and for many, and distributed among you for the remission of sins. The People. Amen. The Priest prays thus : This do ye in remembrance of me ; for as often as ye eat this bread and drink this cup, ye do show forth my death and acknowledge my resurrection and ascension until I come. THE DIVINE LITURGY OF MARK. C5 O Sovereign and Almighty Lord, King of heaven, while we show forth the death of Thine only-begotten Son, our Lord, God, and Saviour Jesus Christ, and acknowledge His blessed resurrection from the dead on the third day, we do also openly declare His ascension into heaven, and His sitting on the right hand of Thee, God and Father, and await His second terrible and dreadful coming, in which He will come to judge righteously the quick and the dead, and to render to each man according to his works. XVII. O Lord our God, we have placed before Thee what is Thine from Thine own mercies. We pray and beseech Thee, O good and merciful God, to send down from Thy holy heaven, from the mansion Thou hast prepared, and from Thine infinite bosom, the Paraclete Himself, holy, powerful, and life-giving, the Spirit of truth, who spake in the law, the apostles, and prophets ; who is everywhere pre- sent, and filleth all things, freely working sanctification in whom He will with Thy good pleasure ; one in His nature ; manifold in His Avorking ; the fountain of divine blessing ; of like sabstance with Thee, and proceeding from Thee ; sitting with Thee on the throne of Thy kingdom, and with Thine only-begotten Son, our Lord and God and Saviour Jesus Christ. Send down upon us also, and upon this bread and upon these cups. Thy Holy Spirit, that by His all-powerful and divine influence He may sanctify and consecrate them, and make this bread the body. The People. Amen. The Priest {aloud). And this cup the blood of the new testament, of the very Lord, and God, and Saviour, and universal King Christ Jesus. The Deacon. Deacons, come down. The Priest (aloiict). That to all of us who partake thereof they may tend unto £ 66 EARLY LITURGIES. faith, sobriety, healing, temperance, sanctification, the re- newal of soul, body, and spirit, participation in the blessed- ness of eternal life and immortality, the glory of Thy most holy name, and the remission of sins, that Thy most holy, precious, and glorious name may be praised and glorified in this as in all things. The People. As it was and is. The Priest. XVIII. Peace be to all. The Deacon, Pray. The Priest prays in secret. O God of light, Father of life, Author of Grace, Creator of worlds, Founder of knowledge, Giver of wisdom, Treasure of holiness. Teacher of pure prayers. Benefactor of our souls, who givest to the faint-hearted who put their trust in Thee those things into which the angels desire to look. O Sovereign Lord, who hast brought us up from the depths of darkness to light, who hast given us life from death, who hast graciously bestowed upon us freedom from slavery, who hast scattered the darkness of sin within us, through the presence of Thine only-begotten Son, do Thou now also, through the visitation of Thy all-holy Spirit, enlighten the eyes of our understanding, that we may partake without fear of condemnation of this heavenly and immortal food, and sanctify us wholly in soul, body, and spirit, that with Thy holy disciples and apostles we may say this prayer to Thee : " Our Father who art in heaven," etc. Aloud. And grant, O Sovereign Lord, in Thy mercy, that we with freedom of speech, without fear of condemnation, with pure heart and enlightened soul, with face that is not THE DIVINE LITURGY OF MARK. 67 ashamed, and with hallowed lips, may venture to call upon Thee, the holy God who art in heaven, as our Father, and say: The People. Our Father who art in heaven, etc. The Priest prays. Verily, Lord, Lord, lead us not into temptation, but deliver us from evil ; for Thy abundant mercy showeth that we through our great infirmity are unable to resist it. Grant that we may find a way whereby we may be able to with- stand temptation ; for Thou hast given us power to tread upon serpents, and scorpions, and all the power of the enemy. Aloud. For Thine is the kingdom and power. The People. Amen. The Priest. XIX. Peace be to all. The Deacon. Bow your heads to Jesus. The People. Thou, Lord. The Priest prays. O Sovereign and Almighty Lord, who sittest upon the cherubim, and art glorified by the seraphim ; who hast made the heaven out of waters, and adorned it with choirs of stars ; who hast placed an unbodied host of angels in the highest heavens to sing Thy praise for ever ; before Thee have we bowed our souls and bodies in token of our bondage. We beseech Thee to repel the dark assaults of sin from our understanding, and to gladden our minds with the divine 68 EARLY LITURGIES. radiance of Thy Holy Spirit, that, filled with the knowledge of Thee, we may worthily partake of the mercies set before us, the pure body and precious blood of Thine only-begotten Son, our Lord and God and Saviour Jesus Christ. Pardon all our sins in Thy abundant and unsearchable goodness, through the grace, mercy, and love of Thine only-begotten Son. Aloud. Through whom and with whom be glory and power to Thee, with the all-holy, good, and life-giving Spirit. TJte Priest. XX. Peace be to all. The Deacon. With the fear of God. The Priest prays. O holy, highest, awe-inspiring God, who dwellest among the saints, sanctify us by the word of Thy grace and by the inspiration of Thy all-holy Spirit ; for Thou hast said, O Lord our God, " Be ye holy ; for I am holy." O Word of God, past finding out, consubstantial and co-eternal with the Father and the Holy Spirit, and sharer of their sovereignty, accept the pure song which cherubim and seraphim, and the unworthy lips of Thy sinful and unworthy servant, sing aloud. The People. Lord, have mercy; Lord, have mercy; Lord, have mercy. The Priest (aloud). Holy things for the holy. The People. One Father holy, one Son holy, one Spirit holy, in the unity of the Holy Spirit. Amen. The Deacon. For salvation and help. THE DIVINE LITURGY OF MABK. 69 TJie Priest makes the sign of the cross upon the people, and saith in a loud voice : The Lord be with all. The Priest breaks the bread, and saith : Praise ye God. The Priest divides it among those present, and saith : The Lord will bless and help you through His great (mercy). The Priest saijs : Command. The Clergy say : The Holy Spirit commands and sanctifies. The Priest. Lo, they are sanctified and consecrated. The Clergy. One Father holy {thrice). The Priest says : The Lord be with all. The Clergy. And with thy spirit. The Priest says : The Lord Himself hath blessed it. The Priest partakes, and prays. " According to Thy loving-kindness," etc. Or, " As the hart panteth after the water-brooks," etc. Wlien he gives the bread to the clergy, he says : The holy body. 70 EARLY LITURGIES. And lohen he gives the chalice, he says: The precious blood of our Lord, and God, and Saviour. After the service is completed^ the Deacon says : XXI. Stand for prayer. The Priest. Peace be to all. The Deacon. Pray. The Priest says the prayer of thanksgiving. O Sovereign Lord our God, we thank Thee that we have partaken of Thy holy, pure, immortal, and heavenly mysteries, which Thou hast given for our good, and for the sanctification and salvation of our souls and bodies. We pray and beseech Thee, O Lord, to grant in Thy good mercy, that by partaking of the holy body and precious blood of Thine only-begotten Son, we may have faith that is not ashamed, love that is unfeigned, fulness of holiness, power to eschew evil and keep Thy commandments, provision for eternal life, and an acceptable defence before the awful tribunal of Thy Christ. In a loud voice. Through whom and with whom be glory and power to Thee, with Thy all-holy, good, and life-giving Spirit. The Priest then turns to the people, and says : XXII. O mightiest King, co-eternal with the Father, who by Thy might hast vanquished hell and trodden death under foot, who hast bound the strong man, and by Thy miraculous power and the enlightening radiance of Thy unspeakable Godhead hast raised Adam from the tomb, send forth Thy invisible right hand, which is full of blessing, and bless us all. Pity us, O Lord, and strengthen us by Thy divine power. Take away from us the sinful and wicked influence of carnal desire. Let the light shine into our souls, and THE DIVINE LITURGY OF MARK. 71 dispel the surroundino; darkness of sin. Unite us to the all- blessed assembly that is well-pleasing unto Thee ; for through Thee and with Thee, all praise, honour, power, adoration, and thanksgiving are due unto the Father and the Holy Spirit, now, henceforth, and for evermore. The Deacon. Depart in peace. The People. In the name of the Lord. The Priest {aloud). XXIII. The love of God the Father; the grace of the Son, our Lord Jesus Christ ; the communion and gift of the all- holy Spirit, be with us all, now, henceforth, and for evermore. The People. Amen. Blessed be the name of the Lord. The Priest prays in the sacristy^ and says : O Lord, Thou hast given us sanctification by partaking of the all-holy body and precious blood of Thine only-be- gotten Son ; give us the grace and gift of the all-holy Spirit. Enable us to lead blameless lives ; and guide us unto the perfect redemption, and adoption, and the everlasting joys of the world to come. For Thou art our sanctification, and we ascribe glory unto Thee, the Father, and the Son, and the all-holy Spirit, now, henceforth, and for evermore. Amen. Peace be to all. The People. The Piiest. The People. And to thy spirit. The Priest dismisses them, and says : May God bless, who blesseth and sanctifieth, who de- fendeth and preserveth us all through the partaking of Ilis holy mysteries ; and who is blessed for ever. Amen. III. LITUEGY OF THE HOLY APOSTLES, OR ORDER OF THE SACRAMENTS. I. First: Glory to God in the highest; and^ Oar Father which art in heaven. Prayer. Strengthen, O our Lord and God, our weakness through Thy mercy, that we may administer the holy mystery which has been given for the renovation and salvation of our de- graded nature, through the mercies of Thy beloved Son the Lord of all. "^ On common days. Adored, glorified, lauded, celebrated, exalted, and blessed in heaven and on earth, be the adorable and glorious name of Thine ever-glorious Trinity, O Lord of all. On common days they sing the Psalm (xv.), Lord, who shall dwell in Thy tabernacle ? entire with its canon^ of the mystery of the sacraments. Aloud. Who shall shout with joy ? Prayer. IL Before the resplendent throne of Thy majesty, O Lord, and the exalted and sublime throne of Thy glory, and on the 1 Suicer says that a canon is a psalm or hymn (canticum) wont to be sung on certain days, ordinarily and as if by rule. He quotes Zonaras, who says that a canon is metrical, and is composed of nine odes. See Sophocles, Glossary of Byzantine Greek, Introduction, §43. The canon of the Nestorian Church is somewhat different. See Neale, General In- troduction to the History of the Eastern Church, p. 979. 73 74 EARLY LITURGIES. awful seat of the strength of Thy love and the propitiatory altar -which Thy will hath established, in the region of Thy pasture, with thousands of cherubim praising Thee, and ten thousands of seraphim sanctifying Thee, we draw near, adore, thank, and glorify Thee always, O Lord of all. On commemorations and Fridays. Thy name, great and holy, illustrious and blessed, the blessed and incomprehensible name of Thy glorious Trinity, and Thy kindness to our race, we ought at all times to bless, adore, and glorify, O Lord of all. Hesponsory "^ at the chancel, as above. Who commanded. To the priest. How breathes in us, O our Lord and God, the sweet fragrance of the sweetness of Thy love ; illumined are our souls, through the know- ledge of Thy truth : may we be rendered worthy of receiv- ing the manifestation of Thy beloved from Thy holy heavens : there shall we render thanks unto Thee, and (in the mean- time) glorify Thee without ceasing in Thy church, crowned and filled with every aid and blessing, because Thou art Lord and Father, Creator of all. HI. Prayer of incense. We shall repeat the hymn to Thy glorious Trinity, O Father, Son, and Holy Ghost. On fast-days. And on account. At the commemoration of saints. Thou, O Lord, art truly the raiser up of our bodies : Thou art the good Saviour of our souls, and the secure preserver of our life; and we ought to thank Thee continually, to adore and glorify Thee, O Lord of all. ^ " The psalm, or verses of a psalm, sung after the epistle, was always entitled gradual, from being chanted on the steps (jgradus) of the pulpit. When sung by one person without interruption, it was called tractus ; when chanted alternately by several singers, it was termed responsoryy — Palmer, Origines Litnrgicae, vol. ii. p. 46, note. LITURGY OF TEE HOLY APOSTLES. lb At the lessons} Holy art Thou, worthy of praise, mighty, immortal, who dwellest in the holies, and Thy will resteth in them : have regard unto us, O Lord ; be merciful unto us, and pity us, as Thou art our helper in all circumstances, O Lord of all. IV. At the apostle.' Enlighten, O our Lord and God, the movements of our meditations to hear and understand the sweet listenings to Thy life-giving and divine commands; and grant unto us through Thy grace and mercy to gather from them the assurance of love, and hope, and salvation suitable to soul and body, and we shall sing to Thee everlasting glory with- out ceasing and always, O Lord of all. On fast-days. To Thee, the wise governor. V. Descending, he shall salute the Gospel, saying this prayer before the altar. Thee, the renowned seed of Thy Father, and the image of the person of Thy Father, who wast revealed in the body of our humanity, and didst arise to us in the light of Thy annunciation, Thee we thank, adore, etc. And after the proclamation :^ Thee, O Lord God Almighty, we beseech and entreat, perfect with us Thy grace, and pour out through our hands Thy gift, the pity and compassion of Thy divinity. May they be to us for the propitiation of the offences of Thy people, and for the forgiveness of the sins of the entire flock of Thy pasture, through Thy grace and tender mercies, O good friend of men, O Lord of all. VI. T/ie Deacons say : Bow your heads. ^ i.e. while the lesson from the Old Testament is being read. 2 i.e. while the lesson from the Apostolical Epistles is being read. 3 Renaudot understands by the proclamation the reading aloud of the Gospel. J 76 EARLY LITURGIES. The Priest says tliis secret prayer in the sanctuary {Bema) : O Lord God Omnipotent, Thine is the holy catholic church, inasmuch as Thou, through the great passion of Thy Christ, didst buy the sheep of Thy pasture ; and from the grace of the Holy Spirit, who is indeed of one nature with Thy glorious divinity, are granted the degrees of the true priestly ordination ; and through Thy clemency Thou didst vouchsafe, O Lord, to make our weakness spiritual members in the great body of Thy holy church, that we might administer spiritual aid to faithful souls. Now, O Lord, perfect Thy grace with us, and pour out Thy gift through our hands : and may Thy tender mercies and the clemency of Thy divinity be upon us, and upon the people whom Thou hast chosen for Thyself. Aloud. And grant unto us, O Lord, through Thy clemency, that we may all together, and equally every d^y of our life, please Thy divinity, and be rendered worthy of the aid of Thy grace to offer Thee praise, honour, thanksgiving, and adoration at all times, O Lord. VII. And the Deacons ascend to the altar^ and say : He who has not received baptism, etc.^ And the Priest begins the responsory of the mysteries, and the Sacristan and Deacon place the disk and the chalice upon the altar. The Priest crosses his hands, and says : We offer praise to Thy glorious Trinity at all times and for ever. Aiid proceeds : May Christ, who was offered for our salvation, and com- manded us to commemorate His death and His resurrection. Himself receive this sacrifice from the hands of our weak- ness, through His grace and mercies for ever. Amen. 1 The Malabar Lit. fills up, "let him depart." LITURGY OF THE HOLY APOSTLES. 77 And proceeds : Laid are the renowned holy and life-giving mysteries upon the attar of the mighty Lord, even until His advent, for ever. Amen. Praise. Thy memory. Our Father. The apostles of the Father. Upon the holy altar. They who have slept. Matthew, ^[ark, Luke, etc. THE LITURGY OF THE BLESSED APOSTLES, COMPOSED BY ST. ADiEUS AND ST. MARIS, TEACHERS OF THE EASTERNS.^ Vin. The Priest draws near to celebrate, and thrice hoios before the altar, the middle of which he kisses, then the right and the left ivings ; and bows to the higher portion of it, and says : Bless, O Lord. Pray for me, my fathers, brethren, and masters, that God may grant unto me the capability and power to perform this service to which I have drawn near, and that this oblation may be accepted from the hands of my weakness, for myself, for you, and for the whole body of the holy catholic church, through His grace and mercies for ever. Amen. And they respond: May Christ listen to thy prayers, and be pleased with thy sacrifice, receive thy oblation, and honour thy priesthood, and grant unto us, through thy mediation, the pardon of our offences, and the forgiveness of our sins, through His grace and mercies for ever. Presently he bows to the loioer part, uttering the same toords ; and they respond in the same manner : then he bows to the altar, and says : God, Lord of all, be with us all through His grace and mercies for ever. Amen. 1 " In the Syriac copy, 70, Bibliolli. Reg., this title does not occur, the service going forward without interruption." — Etheridge. 78 EARLY LITURGIES. And bowing to the Deacon^ who is on the left, he says : God, tlie Lord of all, confirm thy words, and secure to thee peace, and accept this oblation from my hands for me, for thee, for the whole body of the holy catholic church, and for the entire world, through His grace and mercies for ever. He bows himself to the altar^ and says in secret : IX. O our Lord and God, look not on the multitude of our sins, and let not Thy dignity be turned away on account of the heinousness of our iniquities; but through Thine unspeak- able grace sanctify this sacrifice of Thine, and grant through it power and capability, so that Thou mayest forget our many sins, and be merciful when Thou shalt appear at the end of time, in the man whom Thou hast assumed from among us, and we may find before Thee grace and mercy, and be rendered worthy to praise Thee with spiritual^ assem- blies. He riseSj and says this prayer in secret : We thank Thee, O our Lord and God, for the abundant riches of Thy grace to us. And he proceeds : Us who were sinful and degraded, on account of the mul- titude of Thy clemency. Thou hast made worthy to celebrate the holy mysteries of the body and blood of Thy Christ. We beg aid from Thee for the strengthening of our souls, that in perfect love and true faith we may administer Thy gift to us. Canon. And we shall ascribe to Thee praise, glory, thanksgiving, and adoration, now, always, and for ever and ever. He signs himself with the sign of the cross, and they respond : Amen. X. And he proceeds : Peace be with you. ^ Intellectualibus. LITURGY OF THE HOLY APOSTLES. 79 They respond: With thee and with thy spirit. And they give peace to each other, and say : For all [Catholics].^ The Deacon says : Let us thank, entreat, and beseech. The priest says this prayer in secret : O Lord, mighty God, help my weakness through Thy clemency and the aid of Thy grace ; and make me worthy of offering before Thee this oblation, as for the common aid of all, and to the praise of Thy Trinity, O Father, Son, and Holy Ghost. Another prayer, which is said also in the Liturgy of Nestorius. O our Lord and God, restrain our thoughts, that they wander not amid the vanities of this world. O Lord our God, grant that I may be united to the affection of Thy love, unworthy though I be. Glory be to Thee, O Christ. Ascend into the chamber of Thy renowned light, O Lord ; sow in me the good seed of humility ; and under the wings of Thy grace hide me through Thy mercy. If Thou wert to mark iniquities, O Lord, who shall stand ? Because there is mercy with Thee. In another MS. the Priest says the following prayer in secret : O mother of our Lord Jesus Christ, beseech for me the only-begotten Son, who was born of thee, to forgive me my offences and my sins, and to accept fi'om my feeble and sinful hands this sacrifice which my weakness offers upon this altar, through thy intercession for me, O holy mother. XI. When the Deacon shall say, "With watchfulness and care, immediately the Priest rises tip and imcovers the sacra- ments, taking away the veil icith which they icere covered : he blesses the incense, and says a canon toith a loud voice. The grace of our Lord Jesus Christ, and the love of God 1 The word Catholics is omitted iu most MSS. 80 EARLY LITURGIES. the Father, and the communion of the Holy Ghost, be with us all, now, etc. He signs the sacraments, and they o'espond : Amen. The Priest proceeds : Upwards be your minds. They respond: They are towards Thee, O God of Abraham, Isaac, and Israel, O glorious King. The Priest. The oblation is offered to God, the Lord of all. They respond : It is meet and right. The Deacon. Peace be with you. The Priest puts on the incense, and says this prayer : O Lord, Lord, grant me an open countenance before Thee, that with the confidence which is from Thee we may fulfil this awful and divine sacrifice with consciences free from all iniquity and bitterness. Sow in us, O Lord, affec- tion, peace, and concord towards each other, and toward every one. And standing, he says in secret: Worthy of glory from every mouth, and of thanksgiving from all tongues, and of adoration and exaltation from all creatures, is the adorable and glorious name of Father, Son, and Holy Ghost, who created the world through His grace, and its inhabitants through His clemency, who saved men through His mercy, and showed great favour towards mortals. Thy majesty, O Lord, thousands of thousands of heavenly (spirits), and ten thousand myriads of holy angels, hosts of spirits, ministers of fire and spirit, bless and adore ; with the holy cherubim and the spiritual seraphim they LITURGY OF THE HOLY APOSTLES. 81 sanctify and celebrate Tliy name, crying and praising, with- out ceasing crying unto each other. They say witJi a loud voice : Holy, holy, holy, Lord God Almighty; full are the heavens and the earth of His glory. The Priest in secret : Holy, holy, holy art Thou, O Lord God Almighty ; the heavens and the earth are full of His glory and the nature of His essence, as they are glorious with the honour of His splendour ; (as it is written), The heaven and the earth are full of me, saith the mighty Lord. Holy art Thou, O God [our] Father, truly the only one, of whom the whole family in heaven and earth is named. Holy art Thou, Eternal Son, through whom all things were made. Holy art Tliou, holy, eternal Spirit, through whom all things are sanctified. Woe to me, woe to me, who have been astonied, because I am a man of polluted lips, and dwell among a people of polluted lips, and my eyes have seen the King, the mighty Lord. How terrible to-day is this place ! For this is none other than the house of God and the gate of heaven ; because Thou hast been seen eye to eye, O Lord. Now, I pray, may Thy grace be with us, O Lord ; purge away our impurities, and sanctify our lips ; unite the voices of our insignificance with the sanctification of seraphim and arch- angels. Glory be to Thy tender mercies, because Thou hast associated the earthly Avitli the heavenly.^ And he proceeds, saying in secret this prayer, in a bowing posture : XIL And with those heavenly powers we give Thee thanks, even we, Thine insignificant, pithless, and feeble servants ; because Thou hast granted unto us Thy great grace which cannot be repaid. For indeed Tiiou didst take upon Thee our human nature, that Thou mightest bestow life on us through Thy diviuity ; Thou didst exalt our low condition ; ^ Spiritualibus. 82 EARLY LITURGIES. Thou didst raise our ruined state ; Thou didst rouse up our mortality ; Tliou didst wash away our sins ; Thou didst blot out the guilt of our sins ; Thou didst enlighten our intelli- gence, and Thou didst condemn our enemy, O Lord our God; and Thou didst cause the insignificance of our pithless nature to triumph. Through the tender mercies of Thy grace poured out, O clement One, pardon our offences and sins ; blot out my offences in the judgment. And on account of all Thy aids and Thy favours to us, we shall ascribe unto Thee praise/ honour, thanksgiving, and adoration, now, always, and for ever and ever. The Priest signs the sacraments. The response is made. Amen. The Deacon. In your minds. Pray for peace with us. The Priest says this jjra^/er bowing, and in a loio voice : O Lord God Almighty, accept this oblation for the whole holy catholic church, and for all the pious and righteous fathers who have been pleasing to Thee, and for all the prophets and apostles, and for all the martyrs and confessors, and for all that mourn, that are in straits, and are sick, and for all that are under difficulties and trials, and for all the weak and the oppressed, and for all the dead that have gone from amongst us ; then for all that ask a prayer from our weakness, and for me, a degraded and feeble sinner. O Lord our God, according to Thy mercies and the multitude of Thy favours, look upon Thy people, and on me, a feeble man, not according to my sins and my follies, but that they may become worthy of the forgiveness of their sins through this holy body, which they receive with faith, through the grace of Thy mercy for ever and ever. Amen. In another MS. that prayer begins thus : O Lord God Almighty, hear the voice of my cry before ^ Hymnum. LITURGY OF THE HOLY APOSTLES. 83 Thee at this time. Give car, O Lord, and hear my groan- ings before Thy majesty, and accept tlie entreaty of me, a sinner, with which I call upon Thy grace, at this hour at which the sacrifice is offered to Thy Father. Have mercy on all creatures; spare the guilty; convert the erring; restore the oppressed ; on the disquieted bestow rest ; heal the weak ; console the afflicted ; and perfect the alms of those who work righteousness on account of Thy holy name. Have mercy on me also, a sinner, through Thy grace. O Lord God Almighty, may this oblation be accepted for the entire holy catholic church ; and for priests, kings, princes, and tlte rest as above. The Priest says this prayer of inclination in secret : Xni. Do Thou, O Lord, through Thy many and ineffable mercies, make the memorial good and acceptable to all the pious and righteous fathers who have been pleading before Thee in the commemoration of the body and blood of Thy Christ, which we offer to Thee upon Thy pure and holy altar, as Thou hast taught us ; and grant unto us Thy rest all the days of this life. He proceeds : O Lord our God, bestow on us Thy rest and peace all the days of this life, that all the inhabitants of the earth may know Thee, that Thou art the only true God the Father, and Thou didst send our Lord Jesus Christ, Thy Son and Thy beloved; and He Himself our Lord and God came and taught us all purity and holiness. ^lake remembrance of prophets, apostles, martyrs, confessors, bishops, doctors, priests, deacons, and all the sons of the holy catholic church who have been signed with the sign of life, of holy baptism. We also, O Lord. He proceeds : We, Thy degraded, weak, and feeble servants who are con- gregated in Thy name, and now stand before Thee, and have received with joy the form which is from Thee, praising, 84 EARLY LITURGIES. trlorifvinfr, and exaltin^f. commemorate and celebrate this great, awful, holy, and divine mystery of the passion, death, burial, and resurrection of our Lord and Saviour Jesus Christ. And may Thy Holy Spirit come, O Lord, and rest upon this oblation of Thy servants which they offer, and bless and sanctify it ; and may it be unto us, O Lord, for the propitia- tion of our offences and the forgiveness of our sins, and for a grand hope of resurrection from the dead, and for a new life in the kingdom of the heavens, with all who have been pleasing before Him. And on account of the whole of Thy wonderful dispensation towards us, we shall render thanks unto Thee, and glorify Thee without ceasing in Thy church, redeemed by the precious blood of Thy Christ, with open mouths and joyful countenances : Canon. Ascribing praise,^ honour, thanksgiving, and adoration to Thy holy, loving, and life-giving name, now, always, and for ever. The Priest signs the mysteries with the cross, and they respond : Amen. The Priest hows himself and kisses the altar ^ first in themidde^ then at the two sides right and left, and says this prayer : In another MS., says a Psalm? Have mercy upon me, O God, even to, and sinners shall be converted unto Thee. Unto Thee lift I up mine eyes,^ even to, have mercy upon us, O Lord, have mercy upon us. Stretch forth Thy hand, and let Thy right hand save me, O Lord ; may Thy mercies re- main upon me, O Lord, for ever, and despise not the works of Thy hands. Then he says this prayer : XIV. O Christ, peace of those in heaven and great rest of 1 Hymnum. ^ Ps. li. ^ Ps. cxxiil LITURGY OF THE HOLY APOSTLES. 85 those below/ grant that Tliy rest and peace may dwell in the four parts of the world, but especially in Thy holy catholic church ; grant that the priesthood with the government may have peace ; cause wars to cease from the ends of the earth, and scatter the nations that delight in wars,^ that we may enjoy the blessing of living in tranquillity and peace, in all temperance and fear of God. Spare the offences and sins of the dead, through Thy grace and mercies for ever. And to those loJio are around the altar he says : Bless, O Lord. Bless, O Lord. And he puis on the incense ivith ichich he covers himself, and says : Sweeten, O Lord our God, the pleasant odour of our souls through the sweetness of Thy love, and through it cleanse me from the stains of my sin, and forgive me my offences and sins, whether known or unknown to me. A second time he takes the incense with both hands, and censes the mysteries ; presently he says : The clemency of Thy grace, O our Lord and God, gives us access to these renowned, holy, life-giving, and divine mysteries, unworthy though we be. The Priest repeats these icords once ami again, and at each iii- terval unites his hands over his breast in the form of a cross. He kisses the altar in the middle, and receives icilh both hands the npper oblation ; and looking zip, says : Praise be to Thy holy name, O Lord Jesus Christ, and adoration to Thy majesty, always and for ever. Amen. For He is the living and life-giving bread which cometli down from heaven, and giveth life to the whole world, of which they who eat die not ; and they who receive it are saved by it, and do not see corruption, and live through it for ever ; and Thou art the antidote of our mortality, and the resurrec- tion of our entire frame. 1 i.e. the dead. " Lit. '' wish for wars." 86 EARLY LITURGIES. In another MS. there is a different reading. Glory to Thee, O God the Father, who didst send Thine only-begotten Son for our salvation, and He Himself before He suffered, etc. XV. In the MS. of Elias, which we have followed^ there is a defect, seeing that the ivhole recitation of the loords of Christ is omitted through the fault of the transcriber, or because these ought to have been taken from another source, namely, from the Liturgy of Tlieodorus or Nestorius. In that which the Patriarch Josepli wrote at Rome, 1697, that entire passage is remodelled according to the Chaldean missal published at Rome, as in the mass, a translation of luhich loas edited by Alexius Menesius. Since there were no other codices at hand, in this place it seemed good to place asterisks to indicate the defects. * * * * XVI. Praise to Thy holy name, O Lord, — as above. The Priest kisses the host in the form of a cross ; in such a tvay, however, that his lips do not touch it, but appear to kiss it ; and he says : Glory to Thee, O Lord; glory to Thee, O Lord, on account of Thine unspeakable gift to us, for ever. Then he draws nigh to the fraction of the host, ivhich he accom- plishes with both his hands, saying : We draw nigh, O Lord, with true faith, and break with thanksgiving and sign through Thy mercy the body and blood of our Life-giver, Jesus Christ, in the name of the Father, Son, and Holy Ghost. And, naming the Trinity, he breaks the host, lohich he holds in his hands, into two parts : and the one which is in his left hand he lays down on the disk ; loith the other, ivhich he holds in his right hand, he signs the chalice, saying : The precious blood is signed with the holy body of our Lord Jesus Christ. In the name of the Father, and the Son, and the Holy Ghost for ever. LITURGY OF THE HOLY APOSTLES. 87 And they respond: Amen. Then he dips it even to the middle in the chalice, and signs with it the body which is in the paten ^ saying: The holy body is signed with the propitiatory blood of our Lord Jesus Christ. In the name of the Father, and of the Son, and of the Holy Ghost for ever. And they respond : Amen. And he unites the tioo parts, the one with the other, saying : Divided, sanctified, completed, perfected, united, and com- mingled have been these renowned, holy, life-giving, and divine mysteries, the one with the other, in the adorable and glorious name of Thy glorious Trinity, O Father, Son, and Holy Ghost, that they may be to us, O Lord, for the propi- tiation of our offences and the forgiveness of our sins; also for the grand hope of a resurrection from the dead, and of a new life in the kingdom of the heavens, for us and for the holy church of Christ our Lord, here and in every place whatsoever, now and always, and for ever. XVIL In the meantime he signs the host icith his right thumb in the form of a cross from the loioer part to the upper, and from the right to the left, and thus forms a slight fissure in it ichere it has been dipped in the blood. He puts a part of it into the chalice in the form of a cross : the loioer part is placed towards the priest, the upper towards the chalice, so that the place of the fissure looks to the chalice. He bows, and rising, says : Glory be to Thee, O Lord Jesus Christ, who hast made me, unworthy though I be, through Thy grace, a minister and mediator of Thy renowned, holy, life-giving, and divine mysteries : through the grace of Thy mercy, make me worthy of the pardon of my offences and the forgiveness of my sins. 88 EARLY LITURGIES. . He signs MmseJf tvith the sign of the cross on his forehead, and does the same to those standing round him. In another MS. He signs his forehead' loith the sign of the cross, and says : Glory to Thee, O Lord, who didst create me by Thy grace. Glory to Thee, O Lord, who didst call me by Thy mercy. Glory to Thee, O Lord, who didst appoint me the mediator of Thy gift ; and on account of all the benefits to my weakness, ascribed unto Thee be praise, honour, thanks- giving, and adoration, now, etc. The Deacons approach, and he signs each one of them on the forehead, saying : Christ accept thy ministry : Christ cause thy face to shine : Christ save thy life : Christ make thy youth to grow. And they respond: Christ accept thy oblation. XVIII. All return to their own place; and the Priest, after bowing, rises and says in the tone of the Gospel : The grace of our Lord Jesus Christ, and the love of God the Father, and the communion of the Holy Ghost, be with us all. The Priest signs himself, and lifts up his hand over his head, so that it should be in the air, and the people be partakers in the signing : The Deacon says : We all with fear: and at these words, He hath given to us His mysteries. The Priest begins to break the body, and says : Be merciful, O Lord, through Thy clemency to the sins and follies of Thy servants, and sanctify our lips through LITURGY OF THE HOLY APOSTLES. 89 Thy grace, that they may give the fruits of glory and praise to Thy divinity, with all Thy saints in Thy kingdom. And, raising his voice, he says: And make us worthy, O Lord our God, to stand before Thee continually without stain, with pure heart, with open countenance, and with the confidence which is from Thee, mercifully granted to us: and let us all with one accord invoke Thee, and say thus : Our Father, etc. The People say : Our Father. The Pnest. O Lord God Almighty, O Lord and our good God, who art full of mercy, we beg Thee, O Lord our God, and beseech the clemency of Thy goodness ; lead us not into temptation, but deliver and save us from the evil one and his hosts ; because Thine is the kingdom, the power, the strength, the might, and the dominion in heaven and on earth, now and always. He signs himself, and they respond : Amen. XIX. And he proceeds : Peace be with you. They respond: With thee and with thy spirit. He proceeds : It is becoming that the holy things should be to the holy in perfection. And they say : One holy Father : one holy Son : one Holy Ghost. Glory be to the Father, and to the Son, and to the Holy Ghost, for ever and ever. Amen. 90 EARLY LITURGIES. TJie Deacon. Praise ye. And they say tJte responsory. And loJien the Deacon comes to carry the chalice, he says : Let us pray for peace with us. The Priest says : The grace of the Holy Ghost be with thee, with us, and with those who receive Him. And he gives the chalice to the Deacon. T7ie Deacon says : Bless, O Lord. The Priest. The gift of the grace of our Life-giver and Lord Jesus Christ be completed, in mercies, with all. And he signs the people ivith the cross. In the meantime the responsories are said. Brethren, receive the body of the Son, cries the church, and drink ye His chalice with faith in the house of His kingdom. On feast-days. Strengthen, O Lord. On the Lord's day. O Lord Jesus Christ. Daily. The mysteries which we have received. The responsories being ended, the Deacon says : All therefore. And they respond: Glory be to Himself on account of His ineffable gift. LITURGY OF THE HOLY APOSTLES. 91 Tlte Deacon. Let us pray for peace with us. The Priest at the middle of the altar says this prayer : XX. It is meet, O Lord, just and right in all days, times, and hours, to thank, adore, and praise the awful name of Thy majesty, because Tliou hast through Thy grace, O Lord, made us, mortal men possessing a frail nature, worthy to sanctify Thy name with the heavenly ^ beings, and to become partakers of the mysteries of Thy gift, and to be delighted with the sweetness of Thy oracles. And voices of glory and thanksgiving we ever offer up to Thy sublime divinity, O Lord. Another. Christ, our God, Lord, King, Saviour, and Life-giver, through His grace has made us worthy to receive His body and His precious and all-sanctifying blood. May He grant unto us that we may be pleasing unto Him in our words, works, thoughts, and deeds, so that that pledge which we have received may be to us for the pardon of our offences, the forgiveness of our sins, and the grand hope of a resur- rection from the dead, and a new and true life in the king- dom of the heavens, with all who have been pleasing before Him, through His grace and His mercies for ever. On ordinary days. Praise, O Lord, honour, blessing, and thanksgiving we ought to ascribe to Thy glorious Trinity for the gift of Thy holy mysteries, which Thou hast given to us for the propitia- tion of our offences, O Lord of all. Another. Blessed be Thy adorable honour, from Thy glorious place, O Christ, the propitiator of our offences and our sins, and who takest away our follies through Thy renowned, holy, ^ Spiritualibus. 92 EARLY LITURGIES. life-giving, and divine mysteries. Christ the hope of our nature always and for ever. Amen. Obsignation or final benediction. May our Lord Jesus Christ, to whom we have ministered, and whom we have seen and honoured in His renowned, holy, life-giving, and divine mysteries, Himself render us worthy of the splendid glory of His kingdom, and of gladness with His holy angels, and for confidence before Him, that we may stand at His right hand. And on our entire congrega- tion may His mercies and compassion be continually poured out, now and always, and ever. On the Lords day and on feast-days. May He Himself who blessed us with all spiritual bless- ings in the heavens, through Jesus Christ our Lord, and prepared us for His kingdom, and called us to the desirable good things which neither cease nor perish, as He promised to us in His life-giving gospel, and said to the blessed con- gregation of His disciples : Verily, verily I say unto you, that every one who eateth my body and drinketh my blood, abideth in me, and I in him, and I will raise him up at the last day ; and he cometh not to judgment, but I will make him pass from death to eternal life, — may He Himself now bless this congregation, and maintain our position, and render glorious our people who have come and rejoiced in receiving His renowned, holy, life-giving, and divine mysteries; and may ye be sealed and guarded by the holy sign of the Lord's cross from all evils, secret and open, now and always. SYRIAC DOCUMENTS OF THE ANTE-NICENE PERIOD. TRANSLATED BY EEV. B. r. PEATTEN, B.A. INTRODUCTION TO AMBROSE AND MARA BAR SERA P ION. HE text of the two following short pieces is found in the Spicilegium Syriacum of the late Dr. Cureton. This careful scholar speaks of the second of these compositions as containing " some very obscure passages." The same remark holds good also of the first. Dr. Payne Smith describes them both as " full of difficulties." So far as these arise from errors in the text, they might have been removed, had I been able to avail myself of the opportunity kindly offered me by Dr. Rieu, Keeper of the Oriental MSS. at the British Museum, of in- specting the original MS. As it is, several have, it is hoped, been successfully met by conjecture. To Dr. R. Payne Smith, Dean of Canterbury, who, as on two previous occasions, has most kindly and patiently afforded me his valuable assistance, I beg to offer my very grateful acknowledizments. B. P. Pratten. 85 AMBROSE.^ MEMORIAL^ which Ambrose, a chief man of Greece, wrote : who became a Christian, and all his fellow-senators raised an outcry against him ; and he fled from them, and wrote and pointed cut to them all their foolishness. Beginning his discourse,^ he answered and said : — Think not, men of Greece, that my separation from your customs has been made without a just and proper reason. For I acquainted myself with all your wisdom, [consisting] of poetry, of oratory, of philosophy ; and, when I found not [there] anything [agreeable to what is] right, or that is worthy of the Divine nature, I resolved to make myself acquainted wdth the wisdom of the Christians also, and to learn and see who [they are], and when [they took their rise], and what is [the nature of] this new and strange wisdom [of theirs],* or on what good [hopes] those who are imbued with it rely, that they speak [only] that which is true. Men of Greece, when I came to examine [the Christian writings], I found not any folly^ [in them], as I had found ^ This piece has much in common with the Discourse to the Greeks (Adyoj TTfof "EAXyji/aj), ascribed by many to Justin, which is contained in vol. ii. pp. 279-283 of this Library. Two things seem to be evident : (1) That neither of the two pieces is the original composition : for each contains something not found in the other ; (2) That the original w;is in Greek : for the Syriac has in some instances evidently mistranslated the Greek. ^ The Greek vTrouvvj/icotrx. 2 Lit., " and in the beginning of his words." * Lit., " what is the newness and strangeness of it." ^ The word also means "sin ;" and this notion is the more promi- nent of the two in what foUows. 98 SYFTAC DOCUMENTS. in the celebrated Homer, who has said concerning the wars of the two trials :^ " Because of Helen, many of the Greeks perished at Troy, away from their beloved home." ^ For, first of all, we are told^ concerning Agamemnon their king, that by reason of the foolishness of his brother Menelaus, and the violence of his madness, and the uncontrollable nature of his passion, he resolved to go and rescue Helen from [the hands of] a certain leprous^ shepherd ; and [after- wards], when the Greeks had become victorious in the war, and burnt cities, and taken women and children captive, and the land was filled with blood, and the rivers with corpses, Agamemnon himself also was found to be taken captive by [his] passion for Briseis. Patroclus, again, we are told, was slain, and Achilles, the son of the goddess Thetis, mourned over him ; Hector was dragged [along the ground], and Priam and Hecuba together were weeping over the loss of their children ; Astyanax, the son of Hector, was thrown down from the walls of Ilion, and his mother Andromache the mighty Ajax bore away [into captivity] ; and that which was taken as booty was, after a little while, [all] squandered in sensual indulo-ence. Of the wiles of Odysseus the son of Laertes, and of his murders, who shall tell the tale ? For of a hundred and ten suitors did his house in one day become the grave, and ^ It is difficult to assign any satisfactory meaning to the word ^->-3 I m 1 , which appears, however, to be the reading of the MS., since Cureton endeavours to justify the rendering given. " Calamities," a sense the word will also bear, seems no easier of explanation. If we could assume the meaning to be " nations" (nationes), a word similar in sound to that found in the text, explaining it of heathen peoples, Gentiles (comp. Tertullian, de Idol. 22, "per deos nationum"), this might seem to meet the difficulty. But there is no trace in this com- position of a Latin influence : if a foreign word must be used, we should rather have expected the Greek 'iduyi. " II. ii. 177 sq. 3 Lit., " they say." * It has been proposed to substitute in the Greek copy T^tTrapou, " dainty," for "hi-apw. But the Syriac confirms the MS. reading. The term is thought to be expressive of the contempt in which shepherds were held. See vol. ii. p. 279, note 1. AMBROSE. 99 it was filled with corpses and blood. He, too, [it was] that by his wickedness gained the praises [of men], because through [his] pre-eminence in craft he escaped detection ; he, too, [it was] who, you say, sailed upon the sea, and heard [not] the voice of the Sirens [only] because he stopped his ears with wax.^ The famous Achilles, again, the son of Peleus, who bounded across the river, and routed" the Trojans, and slew Hector, — this said hero of yours became the slave of Philoxena, and was overcome by an Amazon [as she lay] dead and stretched [upon her bier] ; and he put off his armour, and arrayed himself in nuptial garments, and finally fell a sacrifice to love. Thus much concerning [your] great men ; ^ and thou. Homer, hadst deserved forgiveness, if thy silly story-telling had gone so far [only] as to prate about men, and not about the gods. As for what [he says] about the gods, I am ashamed even to speak of it : for the stories that have been invented about them are very wicked and shocking ; passing strange,** too, and not to be believed ; and, if the truth must be told,'^ fit only to be laughed at. For a person will [be compelled to] laugh when he meets with them, and will not believe them when he hears them. For [think of] gods who did not one of them observe the laws of rectitude, or of purity, or of modesty, but [were] adulterers, and spent their time in debauchery, and [yet] were not condemned to death, as they ouirlit to have been ! ^ lu the Greek this is adduced as an evidence of his weakness : " be- cause he was unable to stop his ears by [his] self-control ((ppov/;ait)." - kO^-L, the reading of the text, which can only mean " fled," is manifestly incorrect. The Aphel of this verb, *Or^|, " caused to flee," is suggested by Dr. Payne Smith, who also proposes ; f^^, "exstirpavit." ^ Or, " [your] heroes." * This is not intended as a translation of ^— i-lijllD, which is literally " conquered." Dr. Payne Smith thinks it just possible that there was in the Greek some derivative of v-Trspfix^.T^u = " to surpass belief," which the Syrian translator misunderstood. ^ This is conjectured to be the meaning of what would be literally rendered, " et id quod coactum est." 100 SYRIAG DOCUMENTS. "Why, the sovereign of the gods, the very " father of gods and men," not only, as ye say, was an adulterer (this was but a light thing), but even slew his own father, and was a paederast. I will first of all speak of [his] adultery, though I blush [to do so] : for he appeared to Antiope as a satyr, and descended upon Danae as a shower of gold, and became a bull for Europa, and a swan for Leda ; whilst the love of Semele, the mother of Dionysus, exposed both his own ardency [of passion] and the jealousy of the chaste Hera. Ganymede the Phrygian, too, he carried off [disguised] as an eagle, that the fair and comely boy, forsooth, might serve as cup-bearer to him. This said sovereign of the gods, moreover, killed his father Kronos, that he might seize upon his kingdom. Oh ! to how many charges is the sovereign of the gods amenable,^ and how many deaths does he deserve [to die], as an adulterer, and as a sorcerer,^ and as a paederast ! Read to the sovereign of the gods, O men of Greece, the law con- cerning parricide, and the condemnation pronounced on adultery, and [about} the shame that attaches to the vile sin of paederasty. How many adulterers has the sovereign of the gods indoctrinated [in sin] ! Nay, how many pasderasts, and sorcerers, and murderers ! So that, if a man be found in- dulging his passions, he must not be put to death : because he has done this that he may become like the sovereign of the gods ; and, if he be found a murderer, he has an excuse [in] the sovereign of the gods ; and, if a man be a sorcerer, he has learned it from the sovereign of the gods ; and, if he be a pasderast, the sovereign of the gods is his apologist. Then, again, if one should speak of courage, Achilles was more valiant than this said sovereign of the gods : for he slew the man that slew his friend ; but the sovereign of the gods wept over Sarpedon his son when he was dying, being distressed [for him]. Pluto, again, who is a god, carried off Kora,^ and the ^ Lit., " of how many censures is . . . full." 2 Since he could change his form to suit his purpose. ^ That is, " the Daughter" (namely, of Demeter), the name under which Proserpine was worshipped in Attica. AMBROSE. 101 mother of Kora was hurrying hither and thither searching for her daughter in all desert places ; and, [although] Alex- ander Paris, when lie had carried off Helen, paid the penalty of vengeance, as [having made himself] her lover by force, yet Pluto, who is a god, when he carried off Kora, re- mained without rebuke ; and, [although] ^lenelaus, who is a man, knew how to search for Helen his wife, yet Demeter, who is a goddess, knew not where to search for Kora her daughter. Let Hephaastus put away jealousy from him, and not in- dulge resentment.^ For lie was hated,^ because he was old and lame ; while Ares was loved, because he was a youth and beautiful in form. There was, however, a reproof [ad- ministered in respect] of the adultery. Hephaestus was not, indeed, [at first] aware of the love existing between Venus^ his wife and Ares ; but, when he did become acquainted with it, Hephagstus said : " Come, see a ridiculous and senseless piece of behaviour — how to me, who am her own, Venus, the daucrhter of the sovereign of the cods, is offerino; insult — to me, [I say] who am her own, and is paying honour to Ares, who is a strano;er to her." But to the sovereiirn of the sods it was not displeasing : for he loved such as were like these. Penelope, moreover, remained a widow twenty years, because she was expecting [the return of] her husband Odysseus, and busied herself with cunning tasks,** and persevered in works of skill, while all those suitors kept pressing her [to marry them] ; but Venus, who is a goddess, when Hephtestus her husband was close to her, deserted him, because she was overcome by love for Ares. Hearken, men of Greece : which of you would have dared to do this, or would even have endured to see it"? And, if any one should dare [to ^ Because the behaviour of which he had to coniph\iu was sanctioned by the highest of the gods. 2 For . I m ll], " was tried," read • - iro'] The Greek has^f^/ff/jro. Cureton: "forgotten." 3 The word is " Balthi." * Dr. Payne Smith reads (l»J_i i^ocK'/,ivoiMuoc. ^ Lit., " bed of falsity." A LETTER OF MARA, SON OF SERAPION. Mara, son of Serapion, to Serapion, my son: peace. When thy master and guardian wrote me a letter, and in- formed me that thou wast very diligent in study, [though so] young in years, I blessed God that thou, a little boy, [and] without a guide [to direct thee], hadst begun in good earnest ; and to myself [also] this was a comfort — that I heard of thee, little boy [as thou art, as displaying] such greatness of mind and conscientiousness :^ [a character] which, in the case of many [who have begun well], has shown no eagerness to continue. On this account, lo, I have written for thee this record, [touching] that which I have by careful observation dis- covered in the world. For the kind of life men lead has been carefully observed by me. I tread the path of learning," and from the study of Greek philosophy^ have I found out all these things, although they suffered shipwreck when the birth of life took place.* ^ Lit., "good conscience." - Or, "my daily converse is with learning." So Dr. Payne Smith is inclined to take these difficult words, supplying, as Curetou evidently does, the pronoun fj]. The construction would be easier if we could take the participle ^.VmV) as a passive, and render : " It (the kind of life men lead) has been explored by me by means of study." 3 Lit., "Grsecism." * The meaning probably is, that the maxims referred to lost their im- portance for him when he entered upon the nevf life of a Christian (so Cureton) , or their importance to mankind when Christianity itself was born into the world. But why he did not substitute more distinctive Christian teaching is not clear. Perhaps the fear of pei-secution influenced him. 105 106 SYRIAC DOCUMENTS. Be diligent, then, my son, in [attention to] those things which are becoming for the free,^ [so as] to devote thyself to learning, and to follow after wisdom ; and endeavour thus to become confirmed in those [habits] with which thou hast begun. Call to mind also my precepts, as a quiet person who is fond of the pursuit of learning. And, even though [such a life] should seem to thee very irksome, [yet] when thou hast made experience of it for a little while, it will become very pleasant to thee : for to me also it so happened. When, moreover, a person has left his home, and is able [still] to preserve his [previous] character, and properly does that which it behoves him to do, he is that chosen man who is called " the blessing of God," and one who does not find aught else to compare with his freedom.^ For, as for those persons who are called to the pursuit of learning, they are seeking to extricate themselves from the turmoils of time ; and those who take hold upon wisdom, they are clinging to the hope of righteousness ; and those who take their stand on truth, they are displaying the banner of their virtue ; and those who cultivate philosophy, they are look- ing to escape from the vexations of the world. And do thou too, my son, thus wisely behave thyself in [regard to] these things, as a wise person who seeks to spend a pure life; and [beware] lest the gain which many hunger after enervate thee, and thy mind turn to covet riches, which have no stability. For, when they are acquired by fraud, they do not continue ; nor, even when justly [obtained], do they last ; and all those things which are seen by thee in the world, as belonging to that which is [only] for a little time, [are destined] to depart like a dream ; for they are [but as] the risings and settings of the seasons. About the [objects of that] vainglory, too, of which the life of men is full, be not thou solicitous : seeing that from those things which give us joy there quickly comes to us harm. Most especially [is this the case with] the birth of ^ That is, the matters constituting "a liheral education." 2 Cureton's less literal rendering probably gives the true sense : "with •whose liberty nothing else can be compared." A LETTER OF MARA. 107 beloved children. For in two respects it plainly brings us harm : in the case of the virtuous, [our very] affection for them torments us, and from their [very excellence of] cha- racter we suffer torture ; and, in the case of the vicious, we are worried with their correction, and afflicted with their misconduct. Thou hast heard,^ moreover, concerning our companions, that, when they were leaving Samosata, they were distressed [about it], and, as if complaining of the time [in which their lot was cast], said thus : " We are now far removed from our home, and we cannot return [again] to our city, or behold our people, or offer to our gods the greeting of praise." Meet was it that that day should be called [a day] of lamen- tation, because one heavy grief possessed them all alike. For they wept as they remembered their fathers, and [they thought of] their mothers' Avith sobs, and they were dis- tressed for their brethren, [and] grieved for their betrothed whom they had left behind. And, although we had heard that their^ former companions were proceeding to Seleucia, we clandestinely [set out, and] proceeded on the way towards them, and united our own misery with theirs. Then was our grief exceedingly violent, and fitly did our weeping abound, by reason of our desperate plight, and our wailing gathered [itself into] a dense cloud,* and our misery grew vaster than a mountain : for not one of us had the power to ward off the disasters that assailed him. For affection for the living was intense, as well as sorrow for the dead, and our miseries were driving us on without any way [of escape]. For we saw our brethren and our children captives, and we remembered our deceased companions, who were laid [to rest] in a foreign^ land. Each one of us, too, was anxious iCureton: " I have heard." The unpoiuted text is here ambiguous. 2 Read ^TlioiiDl, instead of ^OOiIoId], "peoples." 3 Perhaps "our" is meant. * Curcton : " and the dark cloud collected our sighs." But the words immediately foUowiug, as well as the fact that in each of the clauses the nominative is placed last, favom-s the reuderiug given. 5 Lit., "borrowed." 108 SYRIAC DOCUMENTS. for himself, lest he should have disaster added to disaster, or [lest] another calamity should overtake that which went before it. What enjoyment could men have that were prisoners, [and] who experienced [things like] these ? But as for thee, my beloved, be not distressed because in thy loneliness thou hast^ been driven from place to place. For to these things men are born, since they [are destined] to meet with the accidents of time. But [rather] let thy thought be this, that to wise men every place is alike, and [that] in every city the good have many fathers and mothers. Else, [if thou doubt it], take thee a proof from [what thou hast seen] thyself. How many people who know thee not love thee as [one of] their own children ; and [what] a host of women receive thee as [they would] their own beloved ones ! Verily, as a stranger thou hast been fortunate ; verily, for thy small love many people have conceived an ardent affection for thee. What, again, are we to say concerning the delusion^ which has taken up its abode in the world? Both by reason of toil ^ painful is the journey through it, and by its agitations are we, like a reed by the force of the wind, bent now in this direction, now in that. For I have been amazed at many who cast away their children, and I have been astonished at others who bring up those that are not theirs. There are persons who acquire riches in the world, and I have also been astonished at others who inherit that which is not [of] their own [acquisition]. Thus [mayest thou] understand and see that we are walking under the guidance of delusion. Begin and tell us, O wisest of men,* on which of [his] possessions a man can place reliance, or concerning what things he can say that they are such as abide. [Wilt thou 1 Lit., "because thy loneliness has." 2 Or "error." He may refer either to the delusion of those who pur- sue supposed earthly good, or to the false appearances by which men are deceived in such pursuit. 3 For 'j^nVv'-' read (llm.O, * Cureton : " A sage among men once began to say to us." This would rec[uire «^r-9, not |^. A LETTER OF MARA. 109 say so] of abundance of riches? they are snatched away. Of fortresses? they are spoiled. Of cities? they are laid waste. Of greatness? it is brought down. Of magnificence? it is overthrown. Of beauty? it withers. Or of laws? they pass away. Or of poverty ? it is despised. Or of children ? they die. Or of friends? they prove false. Or of the praises [of men] ? jealousy goes before them. Let a man, therefore, rejoice in his empire, like Darius; or in his good fortune, like Polycratcs ; or in his bravery, like Achilles ; or in his wife, like Agamemnon ; or in his offspring, like Priam; or in his skill, like Archimedes; or in his wisdom, like Socrates ; or in his learning, like Pythagoras ; or in his ingenuity, like Palamedes ; — the life of men, my son, departs from the world, but their praises and their virtues abide for ever. Do thou, then, my little son, choose thee that which fadeth not away. For those who occupy themselves with these things are called modest, and [are] beloved, and lovers of a good name. When, moreover, anything untow^ard befalls thee, do not lay the blame on man, nor be angry against God, nor ful- minate against the time thou livest in. If thou shalt continue in this mind, thy gift is not small which thou hast received from God, which has no need of riches, and is never reduced to poverty. For without fear shalt thou pass thy life,^ and with rejoicing. For fear and apologies for [one's] nature belong not to the wise, but to such as walk contrary to law. For no man has ever been deprived of his wisdom, as of his property. Follow diligently learning rather than riches. For the greater are [one's] possessions, the greater is the evil [atten- dant upon them]. For I have myself observed that, where [a man's] goods are many, so also are the tribulations which happen [to him] ; and, where luxuries are accumulated, there also do sorrows congregate ; and, where riches are abundant, there is [stored up] the bitterness of many a year. If, therefore, thou shalt behave with understanding, and 1 .^AnV V 110 SYEIAC DOCUMENTS. shalt diligently watch over [thy conduct], God will not re- frain from helping thee, nor men from loving thee. Let that which thou art able to acquire suffice thee ; and if, moreover, thou art able to do without property, thou shalt be called blessed, and no man whatsoever shall be jealous of thee. And remember also this, that nothing will disturb thy life very greatly, except [it be the love of] gain ; [and] that no man after his death is called an owner of property : because it is by the desire of this that weak men are led captive, and they know not that a man dwells among his possessions [only] in the manner of a chance-comer, and they are haunted with' fear because these [possessions] are not secured to them : for they have abandoned that which is their own, and seek that which is not theirs. What are we to say, when the wise are dragged by force by the hands of tyrants, and their wisdom is deprived of its freedom^ by slander, and they are plundered for their [superior] intelligence, without [the opportunity of making] a defence ? [They are not wdiolly to be pitied.] For what benefit did the Athenians obtain by putting Socrates to death, seeing that they received [as] retribution for it famine and pestilence ? Or the people of Samos by the burning of Pythagoras, seeing that in one hour the whole ^ of their country was covered with sand ? Or the Jews [by the murder] of their Wise King, seeing that from that very time their kingdom was driven away [from them] ? For with justice did God grant a recompense to the wisdom of [all] three of them. For the Athenians died by famine ; and the people of Samos were covered by the sea without remedy; and the Jews, brought to desolation and expelled from their kingdom, are driven away into every land. [Nay], Socrates did not die, because of Plato ; nor yet Pythagoras, because of the statue of Hera ; nor yet the Wise King, because of the new laws which he enacted. Moreover I, my son, have attentively observed mankind, 1 Lit., "made cajotive." 2 Pqj. r n\n«^ read ni\n A LETTER OF MARA. Ill [and noticed] in what a dismal state of ruin they are. And I have been amazed that they are not utterly prostrated^ by the calamities which surround them, and [that] even [their] wars' are not enough for them, nor the pains [they endure], nor the diseases, nor the death, nor the poverty ; but [that], like savage beasts, they must needs rush upon one another in [their] enmity, [trying] which of tliem shall inflict the greater mis- chief on his fellow. For they have broken away from the bounds of truth, and transgress all honest laws, because they are bent on fulfilling their selfish desires (for, whensoever a man is eagerly set on [obtaining] that which he desires, how is it possible that he should fitly do that which it behoves him [to do]?); and they acknowledge no restraint,^ and but seldom stretch out their hands towards truth and goodness, but in their manner of life behave like the deaf* and the blind. Moreover, the wicked rejoice, and the righteous are disquieted. lie that has, denies [that he has] ; and he that has not, struggles to acquire. The poor seek [help], and the rich hide [their wealth], and every man laughs at his fellow. Those that are drunken are stupefied, and those that have recovered themselves are ashamed.^ Some weep, and some sing ; and some laugh, and others are a prey to care. They rejoice in things evil, and a man that speaks the truth they despise. Should a man, then, be surprised when the world is seeking to wither him with [its] scorn, seeing that they [and he] have not one [and the same] manner of life? These are the things for which they care. One of them is looking [forward to the time] when in battle he shall obtain the renown of vic- tory ; yet the valiant perceive not by how many foolish objects of desire a man is led captive in the world. But would that for a little while self-repentance visited them ! ^ No verb is found in the lexicons to which n . c^ '-'A «] can be referred. It may perhaps be Eshtaphel of a verb ]^1I3, cognate with ,.£1D, "to be bent." 2 For ]rDj-b read "|rD-^0. s Or " moderation." ■* Cureton : " diiinb."' The word l.»r>-* ^'-'^^ both senses. ^ Or "penitent." 112 SYRIAC DOCUMENTS. For, while victorious by their bravery, they are overcome by the power of covetousness. For I have made trial of men, and with this result : that the one thing on which they are intent, is abundance of riches. Therefore also it is that they have no settled purpose ; but, through the instability of their minds, a man is of a sudden cast down [from his elation of spirit] to be swallowed up with sadness. They look not at the vast wealth of eternity, [nor consider] that every visitation of trouble is conducting us all alike to the same [final] period. For they are devoted to the majesty of the belly, [that] huge blot [on the character] of the vicious. Moreover, [as regards] this [letter] which it has come into my mind to write to thee, it is not enough to read it, but the best thing is that it be put in practice.^ For I know for myself, that when thou shalt have made experiment of this mode of life, it will be very pleasant to thee, and thou wilt be free from sore vexation ; because it is [only] on account of children that we tolerate riches.^ Put, therefore, sadness away from thee, O [most] beloved of mankind, — a thing which never in anywise benefits [a man] ; and drive care away from thee, which brings with it no advantage whatsoever. For we have no resource or skill [that can avail us — nothing] but a great mind [able] to cope with the disasters and to endure the tribulations which we are always receiving at the hands of the times. For at these things does it behove us to look, and not [only] at those which are fraught with rejoicing and good repute. Devote thyself to wisdom, the fount of all things good, the treasure that faileth not. There shalt thou lay thy head, and be at ease. For this shall be to thee father and mother, and a good companion for thy life. ^ So Dr. Payne Smith, -who is inclined to take (J\D J>Oj..QSd in the sense, " it goes before, it is best, with respect to it." Cureton translates, "it should also proceed to practice," joining JOOU with the participle just mentioned ; whereas' Dr. Smith connects it with (,nSO), thus : " but that it should be [put] in practice is best with respect to it." 2 This appears to show that the life of learned seclusion which he has been recommending is one of celibacy — monasticism. A LETTER OF MARA. 113 Enter into closest intimacy with fortitude and patience, those [virtues] wliich are abh? [successfully] to encounter the tribulations that befall feeble men. For so great is their stren<;th, that they are adequate to sustain hunger, and [can] endure thirst, and mitigate every trouble. AVith toil, more- over, yea even Avith dissolution, they make right meriy. To these things give diligent attention, and thou shalt lead an untroubled life, and I also shall have comfort,^ and thou shalt be called " the delight of his parents." For in that time of yore, when our city was standing in her greatness, thou mayest be aware that against many per- sons [among us] abominable words were uttered ; but for ourselves,^ we acknowledged long ago that we received love, no less than honour, to the fullest extent from the multitude of her people : it was the state of the times [only] that for- bade [our] completing those things which we had resolved on doing.^ And here also in the prison-house we give thanks to God that we have received the love of many : for we are striving to our utmost to maintain a life of sobriety and cheerfulness ; '^ and, if any one drive us by force, he will [but] be bearing public testimony against himself, that he is estrano-ed from all thimrs iiood, and he will receive dis- grace and shame from the foul mark of shame [that is upon him]. For we have shown our truth — [that truth] which in our [now] ruined kingdom we possessed not.* But, if the 1 Or, " and thou shalt be to me a comfort," as Cureton. 2 That is, "myself." 3 Such appears to be the sense of this obscure passage. The literal rendering is, " We acknowledgeil of old that we received equal love and honour to the fullest extent from her multitude" (or, from her great- ness) ; " but the time forbade [our] completing those things which were [already] accomplished in our mind." ^Vhat things he refers to (for his words seem to have a particular reference) is not clear. The word ren- dered " greatness," or " multitude," is in reality two words in pointed Mss. Here it does not apjiear, except from the sense, which is intended. * Lit., " We are putting ourself to the proof to [sec how far we can] stand in wisdom," etc. 5 " This is a very hopeless passage. . . . Perhaps the codex has _3_»>j5a£D, 'the kingdom of our ruin,' i.e. the ruined country in which H 114 SYRIAC DOCUMENTS. Eomans shall permit us to go [back] to our own country, [as called upon] by justice and righteousness [to do], they will be acting like humane men, and will earn the name of good and righteous, and at the same time [will have] a peaceful country in which to dwell : for they will exhibit their greatness when they shall leave us free men, [and] we shall be obedient to the sovereign power which the time has allotted to us. But let them not, like tyrants, drive us as [though we were] slaves. Yet, if it has been [already] de- termined what shall be done, we shall receive nothing more [dreadful] than the peaceful death which is in store for us. But thou, my little sou, if thou resolve diligently to acquaint thyself with these things, first of all put a check on appetite, and set limits to that in which thou art [indulg- ing]. Seek the power to refrain from being angry; and, instead of [yielding to] outbursts of passion, listen to [the promptings of] kindness. For myself, what I am henceforth solicitous about is this — [that], so far as I have recollections [of the past], I may leave behind me a book [containing them], and with a pru- dent mind finish the journey which I am appointed [to take], and depart without suffering out of the sad afflictions of the world. For my prayer is, that I may receive [my] dismissal ; and [by] what kind of death concerns me not. But, if any one should be troubled or anxious [about this], I have no counsel to give him : for yonder, in the dwelling-place of all the world, will he find us before him. One of his friends asked Mara, son of Serapion, when in bonds at his side : " Nay, by thy life, Mara, tell me what [cause] of laughter thou hast seen, that thou laughest." " I am laughing," said Mara, " at Time •} inasmuch as, although he has not borrowed any evil from me, he is paying me back." [Here] ends the letter of Mara, son of Serapion. •we used to dwell. For possibly it refers to what he has said before about the ruined greatness of his city, captured by the Romans. I suppose Mara was a Persian." — Dk. Payne SiiiTH. 1 Or, "the time." SELECTIONS EEOM THE PROPHETIC SCRIPTURES. TRANSLATED BY EEV. WILLIxlM AVILSON, M.A. 115 SELECTIONS FROM THE PROPHETIC SCRIPTURES. HOSE around Sedrach, Misak, and Abednago in the furnace of fire, say as they praise God, " Bless, ye heavens, the Lord ; praise and exalt Him for ever ; " then, '' Bless, ye angels, the Lord ; " then, " Bless the Lord, all ye waters that are above heaven." So the Scriptures assign the heavens and the waters to the class of pure powers [spirits], as is shown in Genesis. Suitably, then, inasmuch as "power" is used with a variety of meaning, Daniel adds, " Let every power bless the Lord ; " then, further, " Bless the Lord, sun and moon ;" and, " Bless the Lord, ye stars of heaven. Bless the Lord, all ye that worship [Him] ; praise and confess the God of gods, for His mercy is for ever." It is written in Daniel, on the occasion of the three children praising in the furnace. II. " Blessed art Thou, who lookest on the abysses as Thou sittest on the cherubim," says Daniel, in agreement with Enoch, who said, " And I saw all sorts of matter." For the abyss, which is in its essence boundless, is bounded by the power of God. These material essences then, from which the separate genera and their species are produced, are called abysses ; since you would not call the water alone the abyss, although matter is allegorically called water, the abyss. III. " In the beo-inninfr God made the heaven and the earth" (Gen. i. 1), both terrestrial and celestial things. And that this is true, the Lord said to Osee, " Go, take to thy- self a wife of fornication, and children of fornication : be- cause the land committincj fornication, shall commit fornica- tion, [departing] from the Lord " (Hos. i. 2). For it is not 117 118 SELECTIONS FROM the element [of earth] that he speaks of, but those that dwell in the element, those who have an earthly disposition. IV. And that the Son is the beginning^ [or head], Hosea teaches clearly: "And it shall be, that in the place in which it was said to them, Ye are not my people, they shall be called the children of the living God : and the children of Judah and the children of Israel shall be gathered to the same place, and they shall place over them one head,^ and they shall come up out of the land ; for great is the day of Jezreel " (Hos. i. 10, 11). For whom one believes, him He chooses. But one believes the Son, who is the head ; wherefore also he said in addition : "But I will have mercy on the sons of Judah, and will save them by the Lord their God " (Hos. i. 7). Now the Saviour who saves is the Son of God. He is then the head.^ V. The Spirit by Osee says, "I am your Instructor" (Hos. V. 2); "Blow ye* the trumpet upon the hills of the Lord ; sound upon the high places " (Hos. v. 8). And is not baptism itself, which is the sign of regeneration, an escape from matter, by the teaching of the Saviour, a great impetuous stream, ever rushing on and bearing us along ? The Lord accordingly, leading us out of disorder, illumines us by bring- ing us into the light, which is shadowless and is material no lontrer. VI. This river and sea of matter two prophets^ cut asunder and divided by the power of the Lord, the matter being bounded, through both divisions of the water. Famous leaders both, by whom the signs were believed, they complied with the will of God, so that the righteous man may pro- ceed from matter, having journeyed through it first. On the one of these commanders also was imposed the name of our Saviour/' VII. Now, regeneration is by water and spirit, as was all creation: "For the Spirit of God moved on the abyss" * " Blow ye the cornet in Gibeah, and the trumpet in Ramah." — A. Y. 5 Moses who divided the sea, and Joshua who divided the Jordan. * Joshua — Jesus. THE rnOPIlETIC SCRIPTURES. 119 (Gen. i. 2). And for this reason the Saviour was baptized, thouo;h not Himself neediiin; to be so, in order that He mirrht consecrate the whole water for those who were beincj regenerated. Thus it is not the body only, but the soul, that we cleanse. It is accordingly a sign of the sanctifying of our invisible part, and of the straining off from the new and spiritual creation of the unclean spirits that have got mixed up with the soul. VIH. " The water above the heaven." Since baptism is performed by water and the Spirit as a protection against the twofold fire, — that which lays hold of what is visible, and that which lays hold of what is invisible ; and of neces- sity, there being an immaterial element of water and a material, is it a protection against the twofold ^ fire. And the earthly water cleanses the body ; but the heavenly water, by reason of its being immaterial and invisible, is an emblem of the Holy Spirit, who is the purifier of what is invisible, as the water of the Spirit, as the other of the body. IX. God, out of goodness, hath mingled fear with good- ness. For what is beneficial for each one, that Pie also supplies, as a physician to a sick man, as a father to liis in- subordinate child : " For he that spareth his rod hateth his son " (Prov. xiii. 24). And the Lord and His apostles walked in the midst of fear and labours. When, then, the aftlic- tion is sent in the person of a righteous man," it is either from the Lord rebuking him for a sin committed before, or guard- ing him on account of the future, or not preventing by the exercise of His power an assault from without,^ — for some good end to him and to those near, for the sake of example. X. Now those that dwell in a corrupt body, like those who sail in an old ship, do not lie on their back, but are ever praying, stretching their hands to God. XI. The ancients were exceedingly distressed, unless they had always some suffering in the body. For they were ^ S/5rXo'»)j — substantive. 2 '^^^y ^^„ '^rtarcv au/icuTai r. ' The sense is hazy, but about as clear as tliat to be obtained by sub- stituting coujecturally for Trjootr/SoAjji/ (assault), z-p6; /SoXjjj/, or ix<,3o>ijjv, or 120 SELECTIONS FROM afraid, that if they received not in this world the punishment of the sins which, in numbers through ignorance, accom- pany those tliat are in the flesh, they would in the other world suffer the penalty all at once. So that they preferred curative treatment here. What is to be dreaded is, then, not external disease, but sins, for which disease [comes], and dis- ease of the soul, not of the body : " For all flesh is grass " (Isa. xl. 6), and corporeal and external good things are tem- porary ; "but the things which are unseen are eternal" (2 Cor. iv. 18). XII. As to knowledge, some elements of it we already possess ; others, by what we do possess, we firmly hope [to attain]. For neither have we attained all, nor do we lack all. But we have received, as it were, an earnest of the eter- nal blessings, and of the ancestral riches. The provisions for the Lord's way are the Lord's beatitudes. For He said : " Seek," and anxiously seek, " the kingdom of God, and all these things shall be added to you : for the Father knoweth what things ye have need of " (Matt. vi. 33, 32). Thus He limits not only our occupations, but our cares. For He says : " Ye cannot, by taking thought, add aught to your stature" (Matt. vi. 27; Luke xii. 25). For God knows well what it is good for us to have and what to want. He wishes, there- fore, that we, emptying ourselves of worldly cares, should be filled with that which is directed towards God. "For we groan, desiring to be clothed upon with that which is incor- ruptible, before putting off corruption." For when faith is shed abroad, unbelief is nonplussed. Similarly also with knowledge and righteousness. We must therefore not only empty the soul, but fill it with God. For no longer is there evil in it, since that has been made to cease ; nor yet is there good, since it has not yet received good. But what is neither good nor evil is nothing. "For to the swept and empty house return " (Matt. xii. 44), if none of the blessings of salvation has been put in, the unclean spirit that dwelt there before, taking with him seven other unclean spirits. Where- fore, after emptying the soul of what is evil, we must fill with the good God that which is His chosen dwelling-place. For THE PROPHETIC SCRIPTURES. 121 when the empty rooms are filled, then follows the seal, that the sanctuary may be guarded for God. XIII. " By two and three witnesses every word is estab- lished" (Deut. xvii. 6). By Father, and Son, and Holy Spirit, by whose witness and help the prescribed commandments ought to be kept. XIV. Fasting, according to the signification of the word, is abstinence from food. Now food makes us neither more righteous nor less. But mystically it shows that, as life is maintained in individuals by sustenance, and want of sus- tenance is the token of death ; so also ought we to fast from worldly things, that we may die to the world, and after that, by partaking of divine sustenance, live to God. Especially does fasting empty the soul of matter, and make it, along with the body, pure and light for the divine words. Worldly food is, then, the former life and sins ; but the divine food is faith, hope, love, patience, knowledge, peace, temperance. For "blessed are they that hunger and thirst after" God's " righteousness ; for they shall be filled" (Matt. v. 6). The soul, but not the body, it is which is susceptible of this craving. XV. The Saviour showed to the believing apostles prayer to be stronger than faith in the case of a demoniac, whom they could not cleanse, when He said, Such things are accomplished by prayer. He who has believed has obtained forgiveness of sins from the Lord ; but he who has attained knowledge, inasmuch as he no longer sins, obtains from him- self the foriiiveness of the rest. XVI. For as cures, and prophecies, and signs are per- formed by the agency of men, God working in them, so also is Gnostic teaching. For God shows His power through men. And the prophecy rightly says, " I will send to them a man who will save them" (Isa. xix. 20). Accordingly He sends forth at one time prophets, at another apostles, to be saviours of men. Thus God does good by the agency of men. For it is not that God can do some things, and cannot do others : He is never powerless in anything. No more are some things done with, and some things against His will; and some things by Him, and some things by another. But He even brought 122 SELECTIONS FROM us into being by means of men, and trained us by means of men. XVII. God made us, having previously no existence. For if we had a previous existence, we must have known where we were, and how and why we came hither. But if we had no pre-existence, then God is the sole author of our creation. As, then, He made us who had no existence, so also, now that we are made. He saves us by His own grace, if we show ourselves worthy and susceptible ; if not, He^ will let us pass to our proper end. For He is Lord both of the living and the dead. XVIII. But see the power of God, not only in the case of men, in bringing to existence out of non-existence, and making them when brought into being grow up according to the progress of the time of life, but also in saving those who believe, in a way suitable to each individual. And now He changes both hours, and times, and fruits, and elements. For this is the one God, who has measured both the beginning and the end of events suitably to each one. XIX. Advancing from faith and fear to knowledge, man knows how to say Lord, Lord ; but not as His slave, he has learned to say. Our Father. Having set free the spirit of bondage, which produces fear, and advanced by love to ado}> tion, he now reverences from love Him whom he feared before. For he no longer abstains from what he ought to abstain from out of fear, but out of love clings to the com- mandments. " The Spirit itself," it is said, " beareth witness when we cry, Abba, Father" (Rom. viii. 15; Gal. iv. 6). XX. Now the Lord with His precious blood redeems us, freeing us from our old bitter masters, that is, our sins, on account of which the spiritual [powers] of wickedness ruled over us. Accordingly He leads us into the liberty of the Father, — sons that are co-heirs and friends. " For," says the Lord, " they that do the will of my Father are my brethren ^ The reading is, h fiii xup-ziait Trpo; t6 oUshv ts'Xo; ; and the Latia translator renders, " si non segnes simus ad finem propriurn." It seems better, with Sylburgius, to take it (/.ii as equivalent to ii oe ^-/j, and to put a comma after y.'/i, so as to render as above. THE rnOFIIETIC SCRIPTURES. 123 and fellow-heirs" (Matt. xii. 50). *' Call no man, therefore, father to yourselves on earth" (Matt, xxiii. 9). For it is masters that arc on earth. But in heaven is the Father, of whom is the whole family, both in heaven and on earth (Eph. iii. 15). For love rules willing [hearts], but fear the un- willing. One kind of fear is base ; but the other, leading us as a pedagogue to good, brings us to Christ, and is saving. XXI. Now if one has a conception of God, it by no means corresponds with His worthiness. For what can the worthiness of God be? But let him, as far as is possible, conceive of a great and incomprehensible and most beautiful light; inaccessible, comprehending all good power, all comely virtue ; caring for all, compassionate, passionless, good ; knowing all things, foreknowing all things, pure, sweet, shining, stainless. XXII. Since the movement of the soul is self-originated, the grace of God demands from it what the soul possesses, willingness as its contribution to salvation. For the soul wishes to be its own good ; which the Lord, [however], gives it. For it is not devoid of sensation so as to be carried along like a body. Having is the result of taking, and taking of willing and desiring ; and keeping hold of what one has re- ceived, of the exercise of care and of ability. Wherefore God has endowed the soul with free choice, that He may show it its duty, and that it choosing, may receive and retain. XXIII. As through the body the Lord spake and healed, so also formerly by the prophets, and now by the apostles and teachers. For the church is the minister of the Lord's power. Thence He then assumed humanity,^ that by it He might minister to the Father's will. And at all times, the God who loves humanity " invests Himself with man for the salvation of men, — in former times with the propliets, and now with the church. For it is fitting; that like should minister to like, in order to a like salvation. XXIV. For we were of the earth. . . . Cocsar is the prince, for the time being, whose earthly image is the old man, to which he has returned. To him, then, we are to 124 SELECTIONS FROM render the earthly things, which we bore in the image of the earthly, and the things of God to God. For each one of the passions is on us as a letter, and stamp, and sign. Now the Lord marks us with another stamp, and with other names and letters, faith instead of unbelief, and so forth. Thus we are translated from what is material to what is spiritual, " having borne the image of the heavenly" (1 Cor. xv. 49). XXV. John says : " I indeed baptize you with water, but there cometli after me He that baptizeth with the Spirit and fire" (Matt. iii. 11). But He baptized no one with fire. But some, as Heraclius says, marked with fire the ears of those who were sealed ; understanding so the apostolic saying, " For His fan is in His hand, to purge His floor : and He will gather the wheat into the garner ; but the chaff He will burn with fire unquenchable." ^ There is joined, then, the expression "by fire" to that " by the Spirit;" since Pie sepa- rates the wheat from the chaff, that is, from the material husk, by the Spirit ; and the chaff is separated, being fanned by the wind :' so also the Spirit possesses a power of separating material forces. Since, then, some things are produced from what is unproduced and indestructible, — that is, the germs of life, — the wheat also is stored, and the material part, as long as it is conjoined with the superior part, remains; when separated from it, it is destroyed ; for it had its existence in another thing. This separating element, then, is the Spirit, and the destroying element is the fire : and material fire is to be understood. But since that which is saved is like wheat, and that which grows in the soul like chaff, and the one is incorporeal, and that which is separated is material ; to the incorporeal He opposes spirit, which is rarefied and pure — almost more so than mind ; and to the material [He opposes] fire, not as being evil or bad, but as strong and capable of cleansing away evil. For fire is conceived as a good force and powerful, destructive of what is baser, and conservative of what is better. Wherefore this fire is by the prophets called wise. XXVI. Thus also, then, when God is called " a con- ^ Matt. iii. 12. ^ Or spirit — TrviviA.u.Tog. THE PROPHETIC SCPJPTUPES. 125 suminfT fire," it is because a name and sii^n, not of wicked- ness, but of power, is to be selected. For as fire is the most potent of tlie elements, and masters all things ; so also God is all-powerful and almighty, who is able to hold, to create, to make, to nourish, to make grow, to save, having power of body and soul. As, then, fire is superior to the elements, so is the Almighty Ruler to gods, and powers, and principalities. The power of fire is twofold : one ])Ower conduces to the production and maturing of fruits and of animals, of which the sun is the image ; and the other to consumption and destruction, as terrestrial fire. When, then, God is called a consuming fire, [He is called] a mighty and resistless power, to which nothing is impossible, but which is able to destroy. Respecting such a power, also, the Saviour says, " I came to send fire upon the earth" (Luke xii. 49), indicating a power to purify what is holy, but destructive, as they say, of what is material ; and, as we should say, disciplinary. Now fear pertains to fire, and diffusion to light. XXVII. Now the more ancient men ^ did not write, as they neithei* wished to encroach on the time devoted to atten- tion bestowed on what they handed down, in the way of teaching, by the additional attention bestowed on writing, nor spent the time for considering what was to be said on writing. And, perhaps convinced that the function of com- position and the department of teaching did not belong to the same cast of mind, they gave way to those who had a natural turn for it. For in the case of a speaker, the stream of speech flows unchecked and impetuous, and you may catch it up hastily. But that which is always tested by readers, meeting with strict" examination, is thought worthy of the utmost pains, and is, so to speak, the written confirmation of [oral] instruction, and of the voice so wafted along to posterity by written composition. For that which was committed in trust to the elders, speaking in writing, uses the writers help to hand itself down to those who are to read it. As, then, the ^ Trpia/itiTipoi. 2 It seems better, with Sylb., to read daptfiol;, qualifying -iirikoiu; (as above), than uKpifiu;, adv. qualifying fictaxvi^of^n/ov^ tested. 126 SELECTIONS FROM magnet, repelling other matter, attracts iron alone by reason of affinity ; so also booksj though many read them, attract those alone who are capable of comprehending them. For the word of truth is to some " foolishness" (1 Cor. i. 18), and to others a "stumbling-block" {ib,); but to a few " wisdom" {ib.). So also is the power of God found to be. But far from the Gnostic be envy. For it is for this reason also that he asks whether it be worse to give to the unworthy, or not commit to the worthy ; and runs the risk, from his abundant love of communicating, not only to every one who is qualified, but sometimes also to one unworthy, who asks importunately ; not on account of his entreaty (for he loves not glory), but on account of the persistency of the petitioner who bends his mind towards faith with copious entreaty. XXVIII. There are those calling themselves Gnostics who are envious of those in their own house more than strangers. And, as the sea is open to all, but one swums, another sails, and a third catches fish ; and as the land is common, but one walks, another ploughs, another hunts, — somebody else searches the mines, and another builds a house : so also, when the Scrip- ture is read, one is helped to faith, another to morality, and a third is freed from superstition by the knowledge of things. The athlete, who knows the Olympic stadium, strips for train- ing, contends, and becomes victor, tripping up his antagonists who contend against his scientific method, and fighting out the contest. For scientific knowledge {^v(t)(Ti